imHARY 

Of-  THE 

UNIVERSITY  of  ILLINOIS 


Field   Columbian  Museum 

Publication  56. 

lNthropological  Series.  Vol.  Ill,   No.  3. 


THE 


MISHONGNOVI    CEREMONIES 


OF    THE 


SNAKE  AND  ANTELOPE 
FRATERNITIES 

BY 

George  A.   Dorsey, 
Curator,  Department  of  Anthropology, 

AND 

H.    R.    VOTH. 

THE  LIBRARY  OF  tmf 

Flj17  193B 
UNivERsiTv  OF  nimo\^ 
THE  STANLEY  McCORMICK  HOPI  EXPEDITION, 


Chicago,   U.  S.  A. 

June,   1902, 


\ 


Field    Columbian  Museum 

Publication  66. 

Anthrc)pol<)(.ical  Series.  Vol.   Ill,   No.  3. 


THE 


MISHONGNOVI    CEREMONIES 


OF    THK 


SNAKE  AND  ANTELOPE 
FRATERNITIES 


George   A.    Dorsey, 

Curator,   Department  of  Anthropology, 

AM) 

H.   R.  VoTii. 


THE  STANLEY  McCORMICK   HOPI  EXPEDITION. 


Chicago,   U.  S.  A. 

June,    1902. 


THE  LIBRARY  OF  THE 

FEB  17  1938 

UNIVERSITY  OF  ILUNOIS 


672,. 05 

Oop.2. 


THE    MISHONGNOVI    CEREMONIES    OF    THE 
SNAKE  AND   ANTELOPE   FRATERNITIES 


Gkorge  a.   Dorsev  and  H.   R.   Voth. 


CONTENTS. 


Page 

Preface         -            -            -            -            -            -            -            -            -            -  165 

Siininiary  statement  of  previous  accounts     -----  167 

The  X'illage  of  Misliongnovi         -------  169 

Tlie  kivas  used  by  the  Snake  and  Antelope  Fraternities    -            -            -  170 

Time  and  duration  of  ceremony  -------  172 

Preliminary  ceremony  (B,i-lio-la-wu,  Balio  making)            -            -            -  174 

Participants             ..--...-.  17^ 

Announcement  (Ting-apngvu  or  Clid-a-lang-wu)     -            -            -            -  176 

The  ceremonies  proper 

I  day  (Yungya,  assembly)        -            -            -            -            -            -  I77 

II  day  Sliiish-ta-la  (First  Day)        -----  178 

III  day  L6sh-ta-la  (Second  Day)            -            -            -            -            -  184 

1\'  day  Bay-ish-ta-la  (Third  Day)   -            -            -            -            -  191 

V  day  Na-16sh-ta-la  (Fourth  Day)        -            -             -             -            -  .  195 

VI  day  Sliush-ka-hi-mu  (Once  not  anything)          -            -            -  211 

\'II  day  Ko-mok-to-tok-ya  (Wood  jjroviding)   -            -            -            -  220 

VIII  day  To-tok'-ya  (Food  providing)            .            .            -            -  226 

IX  day  Tikive  (Dancing)            -            -            -            -    .        -            .  242 

The  four  days  after  the  ceremony  (Xyoliwa,  wrangling)     -            -            -  254 

The  Snake  Legend              --------  255 


ILLUSTRATIONS. 


Opposite 

Plate  page 

LXXV.  The  pueblo  of  Misliongnovi       -            -            -            -            -  165 

LXXVI.  Toreva  spring              ......  igj 

LXXVII.  Polihungwa,  Chief  of  the  Antelope  Fraternity           -            -  166 

LXXVIII.  Lomanakshu,  Chief  of  the  Snake  Fraternity        -            -  166 

LXXIX.     Shrine  of  Buhoki -            -  170 

LXXX.  Antelope-Snake  kivas            ^            .            .            .            .  170 

LXXXI.  The  Antelope  kiva           ------  171 

LXXXII.  Shrine  at  Toreva        ......  177 

LXXXIII.  Interior  of  Snake  kiva     ......  177 

LXXXIV.  Consecration  of  bahos           .....  17^ 

LXXXV.     Snake  hunt  of  the  First  Day 181 

LXXXVI.  Toreva  spring             ......  188 

LXXXVII.  The  Third  Day's  ceremonial  hunt        ....  1^4 

LXXXVIII.  The  Third  Day's  ceremonial  hunt              -            -            -  194 

LXXXIX.  The  exterior  of  the  Snake  and  Antelope  kivas          -            -  197 

XC.  Interior  of  Antelope  kiva     .            -            -            -            .  201 

XCI.  Interior  of  Antelope  kiva            .....  202 

XCII.  Antelope  sand  mosaic           .....  202 

XCIII.  Fourth  Day's  ceremonial  hunt  .            -            -            .            .  208 

XCIV.  Fourth  Day's  ceremonial  hunt        ....  208 

XCV.  Interior  of  Antelope  kiva           .....  210 

XCVI.  Snake  priests  asleep  on  the  roof  of  the  Snake  kiva      -  209 

XCVII.  The  singing  of  the  traditional  songs  by  the  Antelope  priests  213 

XCVIII.  Priests  at  the  Antelope  kiva            ....  227 

XCIX.  Scenes  about  the  Snake  kiva     .....  228 

C.  Incidents  of  the  Antelope  race  on  the  Eighth  Day        -  228 

CI.  Singing  the  traditional  songs  in  the  Antelope  kiva  -            -  229 

CII.  Singing  the  traditional  songs  in  the  Antelope  kiva        -  229 

CIII.  Boys  awaiting  the  arrival  of  the  racers            -            -            -  229 

CIV.  Shrines             .......  230 

CV.  The  Antelope  race          •-            -            -            -            -            -  231 

CVI.  The  winner  of  the  race  at  the  Antelope  kiva      -            -  231 

CVII.  Arrival  of  the  racers  at  the  first  terrace  of  the  mesa           -  231 

CVI  1 1.  Ceremonies  on  the  mesa,  after  the  race   -            -            -  232 

CIX.  Ceremonies  on  the  mesa,  after  the  race          -            -            -  232 

ex.  Boys  awaiting  the  arrival  of  the  girls  for  the  scramble  for 

cornstalks,  etc.  -------  232 

CXI.  Winner  of  the  race  receiving  the  prize     -            -            -  232 

CXII.  Winner  of  the  race  awaiting  the  arrival  of  the  Kalehtaka  -  233 

CXIII.  The  Antelope  kiva  on  the  Eighth  Day     -            -            -  233 

CXIV.  Antelope  priests  consecrating  bahos      ....  234 

162 


ILLUSTRATIONS. 


163 


Oi)posite 
I'lAiF  page 

CX\  .  Tlie  erectit)n  of  the  kisi        .  .  .  .  .  235 

CXVI.  Chief  priest  of  the  Antelope  Fraternity  -  -  -      238 

CXV^II.  Assistant  Chief  Priest  of  the  Antelope  Fraternity  (Albino)        238 

CXVIII.  Antelope  i)riest,  Asperger  .  -  .  .  .      238 

CXIX.  Priest  of  the  Antelope  Fraternity    -  -  -  -  238 

CXX.  Interior  of  Snake  kiva     ------      241 

CXXI.  Exterior  of  Snake  kiva         -  -  -  -  -  241 

CXXII.  The  Antelope   kiva   during  the  singing  of   the  eight  tradi- 
tional songs  ---.-. 

CXXI  1 1.  Shrine  where  bahos  are  deposited        -  -  .  - 

CXXIV.  Interior  of  the  Snake  kiva  ----- 

CXX\'.  Interior  of  Antelope  kiva  ----- 

CXXVI.  The  snake  washing    ------ 

CXXVII.  The  snake  washing  ------ 

CXXVIII.  Tlie  snake  wasliing    ------ 

CXXIX.  The  snake  washing  ------ 

CXXX.  Incidents  of  the  Nintli  Day  -  - 

CXXXI.  Shrines  in  which  are  deposited  tlie  snake  receptacles  after 
the  ceremony     ------- 

CXXX  1 1.  Antelope  priests  leaving  Kiva  -  -  -  - 

CXXXIII.  The  snake  dance    ------- 

CXXXIV.  Incidents  of  snake  race,  etc.  -  -  -  - 

CXXX\'.  Line  of  Snake  priests  emerging  from  the  kiva 

CXXXVI.  The  beginning  of  the  snake  dance 

CXXXVII.  The  snake  dance 

CXXX\'III.  The  snake  dance        ------ 

CXXXIX.  The  snake  dance  ------- 

CXL.  The  snake  dance        .----* 

CXLI.  Tiie  snake  dance  -  -  - 

CXLII.  After  the  snakes  have  been  pitched  into  tiie  commeal  circle 

CXLIII.  Deposit  of  black  snake-bahos on  the  north  side  of  the  mesa 

CXLIV.  The  emetic    .  - 

CXLV.  Tiie  emetic 

CXL\'I.  The  emetic      ------- 

CXLN'll.  The  jollification  ceremony  following  the  Ninth   Day 


242 

243 
244 
244 
247 
247 
247 
247 
247 

247 
250 
250 
244 
250 
250 
251 
251 
252 
252 
252 
252 
252 
252 
252 
2C2 
254 


ON've.Roi.      I  'l^'-'S 


Pl.  LXXV.    The  Pueblo  of  Mishongnovi. 


This  photograph  was  taken  from  the  eastern  projection  of  the  Middle  Mesa, 
and  includes  not  only  Mishongnovi,  but  Shipaulovi,  which  may  be  seen  occupying 
the  summit  of  the  pinnacle  on  the  left. 

The  gap  between  the  two  villages  to  which  reference  is  made  in  the  follow- 
ing pages  may  also  be  clearly  distinguished. 


■  wlii./ 


llV.i^^ 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.    LXXVk 


ToREVA  Spring. 


Pl.  LXXVI.     Toreva  Spring. 


This  large  spring  near  the  foot  of  the  Middle  Mesa  is  one  of  the  largest  and 
most  important  in  the  vicinity,  and  contains  two  shrines  where  offerings  are  made 
during  the  progress  of  the  Antelope-Snake  ceremonies. 

Occupying  the  central  view  is  the  Government  School  for  the  .Middle  Mesa 
villages. 

The  trails  to  the  left  of  the  school  buildings  lead  both  to  Mishongnovi  and 
Shipaulovi. 


m^^. 


.i^'^^3^'r'-    *V???' 


PREFACE. 


The  possibility  of  the  preparation  of  this  account  of  the  Mishong- 
novi  Snake  and  Antelope  ceremonies  is  due  in  a  certain  sense  to  cir- 
cumstances which  seem  almost  accidental.  I  left  Chicago  late  in  July 
for  the  Southwest,  for  the  purpose  of  making  a  hasty  visit  to  certain 
Rio  Grande  pueblos  of  New  Mexico  and  then  of  noting  the  progress 
of  the  excavations  which  Mr.  C.  L.  Owen,  Assistant  Curator  of  this 
Department,  was  making  in  the  ancient  burial  grounds  of  old  Walpi 
and  other  Hopi  ruins.  Incidentally,  I  had  expected  to  witness  the 
final  public  performance  of  the  Snake  and  Antelope  Societies  at  Walpi. 
On  arriving  at  Tusayan,  however,  I  found  that  Mr.  Owen  had  removed 
his  camp  from  Walpi  to  Toreva  (see  PI.  LXXVI),  a  spring  at  the  foot 
of  the  Middle  Mesa,  near  the  present  pueblo  of  Mishongnovi  (see  PI. 
LXXV),  and  was  finishing  the  work  of  excavating  in  the  burial  ground 
of  ancient  Mishongnovi  which  had  been  begun  on  the  previous  season. 
Hearing,  furthermore,  that  the  Snake  and  Antelope  Fraternities  of 
Mishongnovi  were  to  begin  their  celebration  within  a  few  days  I 
decided  to  remain  and  witness,  if  possible,  the  entire  performance.  1 
at  once  sent  an  invitation  to  Mr.  H.  R.  Voth  of  Oraibi  to  join  me  in 
a  study  of  the  ceremonies,  which  Mr.  Voth  very  kindly  accepted.  He 
arrived  on  the  second  ceremonial  day  and  remained  at  Mishongnovi, 
with  the  exception  of  about  a  day,  thcoughout  the  remaining  eight 
days.  It  is  perhaps  needless  to  say  that  without  Mr.  Voth's  coopera- 
tion this  account  would  not  have  been  possible. 

Although  the  priests  of  Mishongnovi  are  among  the  most  con- 
servative of  all  Hopi  villages,  yet,  on  presenting  to  the  leaders  of  the 
two  fraternities  the  object  of  our  desire  to  witness  in  full  their  cere- 
monies, we  were  not  only  given  permission  to  enter  the  kivas  at  all 
times,  but  were  made  to  feel  that  we  were  welcome.  Later,  when  they 
fully  realized  that  we  were  watching  them  constantly  and  were  not 
only  making  notes  of  our  observations  but  were  photographing  as 
well,  they  not  only  did  not  offer  any  objections,  but  in  many  ways 
assisted  us,  declaring  that  they  wished  us  to  have  the  truth  and  the 
whole  truth  about  their  performances.  This  friendly  attitude,  which 
gradually  extended  to  the  entire  priesthood  of  both  orders,  made  our 
work  extremely  agreeable,  and  the  constant  attendance  upon  the  cere- 

165 


j66  Preface. 

monies  necessary  for  detailed  study,  which  ordinarily  would  become 
very  arduous,  came  to  be  a  genuine  pleasure.  Often  were  we  invited 
to  partake  of  their  piki  bread  and  other  food,  and  many  were  the 
requests  that  we  join  them  in  the  circle  about  the  hearth  as  they 
were  engaged  in  ceremonial  smoking,  which  request  was  occasionally 
accepted  by  the  senior  author.  In  fact,  I  believe  that  no  Hopi  cere- 
mony was  ever  witnessed  under  more  favorable  circumstances,  and 
to  Polihungwa  (see  PI.  LXXVII),  Chief  of  the  Antelope  priests,  to 
Lomanakshu  (see  PI.  LXXVIII),  Chief  of  the  Snake  priests,  and  to 
all  priests  of  both  Societies,  we  owe  our  sincerest  thanks,  and  we  shall 
always  hold  them  in  grateful  memory. 

I  was  accompanied  throughout  the  ceremony  by  Mr.  Charles  H. 
Carpenter,  the  Museum  photographer,  and  by  Mr.  S.  W.  Matteson 
of  Denver.  Both  these  gentlemen  had  full  access  to  the  kivas  at  all 
times,  and  their  careful  and  conscientious  work  is  amply  revealed  m 
the  admirable  illustrations  which  accompany  this  paper.  For  this 
work,  and  for  their  assistance  in  many  other  ways,  freely  given  at  all 
times  of  the  day  or  night,  we  are  very  greatly  indebted.  Grateful 
acknowledgment  must  also  be  made  of  the  many  services  rendered 
by  Mr.  Owen.  Indeed,  without  the  aid  of  these  three  gentlemen,. 
many  of  the  observations  contained  within  could  not  have  been  made. 

It  is  a  great  pleasure  to  speak  of  the  many  kindnesses  and  never 
failing  courtesy,  extended  over  two  years,  of  Mr.  Charles  A.  Burton, 
the  Acting  Agent  in  charge  of  the  Hopi. 

To  Mr.  Stanley  McCormick,  through  whose  generous  liberality 
the  Department  has  been  able  to  carry  on  uninterruptedly  for  three 
years  anthropological  investigations  among  the  Hopi,  are  due  the 
profound  thanks  of  the  Museum,  of  myself  personally,  and  of  all 
students  of  the  primitive  peoples  of  America. 

George  A.   Dorsey, 
Curator,  Department  of  Anthropology. 

Chicago,  June   i,   1902. 


PL.  LXXVII, 
Polihungwa,  Chief  of  the  Antelope  Fraternity. 


riELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.    LXXVII. 


PoLiHUNGWA,  Chief  of  the  Antelope  Fraternity. 


1  Jfifllr- 


Pl.  LXXVlll. 
Lominakshu,  Chief  of  the  Snake  Fraternity. 


FIELD   COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.    LXXVIII. 


LOMANAKSHU,    CHIEF   OF   THE   SnAKE    FRATERNITY. 


UBHARY 

...  Of  THE 

UNIVERSITY  of  ILLINOIS 


SUMMARY  STATEMENT  OF  PREVIOUS   ACCOUNTS 
OF  HOPI  SNAKE  CEREMONIES. 


Neither  time  nor  inclination  has  been  present  for  the  preparation 
of  an  exhaustive  list  of  the  books  and  articles  on  Hopi  Snake  cere- 
monies. The  object  here  is  merely  to  give  the  titles  and  a  brief  char- 
acterization of  the  most  important  writings  which  have  been  prepared 
by  scientists  who  have  written  after  careful  and  more  or  less  extended 
observation. 

1.  1884.    BouRKE,  John  G.    The  Snake  Dance  of  the  Moquis  of  Arizona. 

Being  a  narrative  of  a  journey  from  Santa  Fe,  New  Mexico,  to  the  villages  of 
the  Moquis  of  Arizona,  with  a  description  of  the  Manners  and  Customs  of 
this  peculiar  people,  and  especially  of  the  revolting  religious  rite,  the  Snake 
Dance.     New  York:  Charles  Scribner's  Sons.     London:  S.  Low.     Pp.  371. 

This  graphic  and  entertaining  account  of  Captain  Bourke's  visit 
to  the  Hopi  will  always  retain  great  value,  as  it  was  the  first  compre- 
hensive account  of  the  Tusayan  Pueblos  to  appear  in  print.  Captain 
Bourke  was  a  close  observer  and  was  received  with  favor  by  the 
Hopi,  gaining  admission  to  both  the  Antelope  and  Snake  kivas.  He 
witnessed  the  ceremonies  of  the  eighth  and  ninth  days  at  Walpi  and 
has  left  a  vivid  although  incomplete  account  of  his  observations. 
Among  the  many  illustrations  which  accompany  his  Avork  are  draw- 
iligs  of  both  the  Snake  and  Antelope  sand  pictures,  as  well  as  colored 
drawings  of  dancers,  ceremonial  paraphernalia,  etc. 

2.  1886.    Mindeleff,  Cos.mos.    An   Indian   Dance.    Science,  \'ol.  \'II,  No. 

174.    Pp.  507-5'4- 

This  is  a  brief  but  interesting  account  of  the  ceremonies  at  the 
pueblo  of  Mishongnovi.  During  the  year  1885  there  was  no  attempt 
on  the  part  of  the  author  to  witness  the  proceedings  of  the  entire 
ceremony,  and  so  the  description  is  largely  confined  to  the  public  per- 
formance, although  there  are  observations  on  earlier  incidents  of  the 
ceremony  which  are  of  great  value.  The  paper  contains  three  pen 
drawings,  one  illustrating  certain  pieces  of  paraphernalia,  the  other 
a  kiva,  while  the  third  is  of  the  Snake  dance  plaza.  Inasmuch  as  Mr. 
Mindeleff's  article  describes  portions  of  the  Mishongnovi  ceremony  of 

167 


i68        Field  Columbian  Museum — Anthropology,  Vol.  III. 

fifteen  years  ago,  it  will  be  of  great  interest  to  compare  that  perform- 
ance with  the  one  of  the  present  year. 

3.  1894.     Fewkes,  J.  Walter,  assisted  by  A.  M.  Stephens  and  J.  G.  Owens. 

The  Snake  Ceremonials  at  Walpi.  Journal  of  American  Ethnology 
and  Archasology,  Vol.  IV.  Boston  and  New  York:  Houghton,  Mifflin  & 
Co.     Pp.  126. 

This  is  preeminently  the  work  of  a  scientific  observer  and  must 
always  remain  the  standard  account  of  the  Walpi  ceremonies.  Dr. 
Fewkes'  account  is  based  on  the  performances  of  i8gi  and  1893. 
He  was  present  during  the  entire  nine  days  on  both  years,  had  the 
complete  confidence  of  the  priests,  and  had  the  aid  of  trained  and 
faithful  assistants,  so  essential  for  the  complete  observance  of  two 
ceremonies  performed  simultaneously.  The  work  shows  untiring 
labor  in  the  observation  of  the  ceremonies  and  great  care  in  the 
description.  Not  the  least  valuable  portion  of  the  account  is  the 
Snake  legend  by  Stephens  and  its  interpretation,  together  with  an 
inquiry  into  the  origin  and  meaning  of  the  entire  ceremony  by  Dr. 
Fewkes, 

4.  1897.    Fewkes,  Jessie  Walter.    Tusayan  Snake  Ceremonies.    Sixteenth 

Annual  Report  of  the  Bureau  of  Ethnology.     Washington.     Pp.  267-312. 

This  extremely  valuable  paper  of  Dr.  Fewkes'  is  the  result  of 
extended  studies  made  during  the  summer  of  1896,  and  contains  more 
or  less  complete  descriptions  of  the  important  events  of  the  cere- 
monies of  Shipaulovi,  Shongopavi  and  Oraibi,  together  with  twelve 
full-page  illustrations,  among,  which  are  drawings  of  the  Antelope 
altars  of  the  three  villages  just  mentioned.  At  the  close  of  the  paper 
is  a  bibliography  of  twenty-five  titles,  being  those  which  had  appeared 
since  the  date  of  the  appearance  of  Dr.  Fewkes'  paper  on  the  Walpi 
Dance  of  1894. 


THE  VILLAGE  OF  MISHONGNOVI. 


There  are  seven  Hopi  villages:  Walpi,  Sichomovi  and  Hano  on 
the  First  or  East  Mesa;  Mishongnovi,  Shipaulovi  and  Shongopavi  on 
the  Second  or  Middle  Mesa;  and  Oraibi  on  the  Third  or  West  Mesa. 
These  mesas  lie  almost  parallel  to  each  other,  and  are  separated  by 
valleys  which  average  six  miles  in  v^^idth.  The  distance  of  any  one  of 
the  villages  from  the  main  line  of  the  Santa  F6  Railroad  is  about 
sixty-five  miles.  After  Oraibi,  Mishongnovi  is  the  largest  Hopi  vil- 
lage, having,  according  to  the  census  of  1900,  350  inhabitants.  The 
position  of  the  village  is  most  picturesque,  as  it  is  on  the  summit  of 
a  long  slender  finger  which  extends  out  into  the  plain  towards  the 
southeast  from  the  broad  and  irregular  Middle  Mesa.  On  the  east 
from  the  village  the  mesa  extends  to  a  slight  distance,  its  very  point 
being  occupied  with  two  shrines,  one  being  the  Sun  Shrine,  the  other 
the  Katcina  Shrine.  On  the  western  side  of  the  village  the  mesa 
terminates  rather  abruptly,  having  a  level  interval  of  about  two 
hundred  yards  lying  about  fifty  feet  below  Mishongnovi.  Beyond 
this  the  mesa  regains  its  former  level,  and  its  pinnacle-like  summit  is 
crowned  here  by  Shipaulovi,  the  smallest  of  the  Hopi  pueblos.  Near 
the  north  and  south  sides  of  the  village  are  rather  steep  declivities 
which  lead  to  the  narrow  terrace  which  has  already  been  mentioned. 
The  walls  of  this  terrace  are  decidedly  abrupt  on  three  sides  and  lead 
down  to  the  valleys  below,  about  four  hundred  feet. 

Mishongnovi  as  it  stands  to-day  is,  according  to  the  researches 
of  Mindeleff,*  of  long  and  slow  growth,  the  oldest  portion,  on  the  east 
side,  surrounding  a  fairly  regular  court,  containing  a  kiva.  To  this 
have  been  made  two  other  additions,  surrounding  long  and  somewhat 
irregular  courts  which  open  on  the  south.  The  north  side  of  the  vil- 
lage is  thus  formed  by  the  comparatively  regular  high  wall  of  the  rear 
sides  of  houses  of  three  stories,  and  not  as  a  rule  pierced  by  open- 
ings. In  front  of  this  house  row  there  are  the  three  courts,  sur- 
rounded by  the  first  terrace  of  the  houses,  which  rise  up  generally  to 
a  height  of  three  stories.  The  center  court  is  long,  narrow  and  almost 
rectangular.      Near  the  center  and  a  little  towards  the  east  side  of  this 

♦".■\  study  of  Pueblo  Architecture,"  by  Victor  Mindeleff.  Annu.nl  Report  of  the  Bureau  of 
Ethnology,  1866-1867.  p.  66. 

169 


lyo  FlKLl)    COTA'MBIAN    MuSEUM ANTHROPOLOGY,   VoT..    III. 

court  is  the  Bahoki*  and  the  shrine  of  Tiwonappavi.f  The  first  (see  PL 
LXXIX)  is  a  small  rectangular  structure  about  two  feet  high,  made  of 
courses  of  stone  and  open  at  the  upper  eastern  side.  Its  summit  is 
occupied  by  a  flat  sandstone  slab.  In  this  court  are  enacted  the 
public  performances  of  the  Snake  and  Antelope  priests  on  the  eighth 
and  ninth  days,  when  this  shrine  plays  a  small  part  in  the  rites. 

Mishongnovi  has  the  appearance  of  being  old,  and  a  careful  exam- 
ination of  the  interior  of  the  houses,  up  to  a  few  years  ago,  would  not 
have  revealed  much  that  is  of  white  origin.  In  fact  the  people  of  this 
village,  as  a  whole,  are  probably  more  conservative  than  those  of  any 
other  Hopi  pueblo,  unless  Shongopavi  be  excepted.  This  fact  adds 
considerable  interest  to  the  character  of  the  inhabitants,  for  when  a 
conservative  Indian  manifests  friendship  it  may  be  depended  upon 
that  the  desire  for  personal  gain  has,  as  a  rule,  not  been  his  sole 
incentive. 

THE    KIVAS    USED    BY   THE    SNAKE    AND    ANTELOPE 
FRATERNITIES. 


The  two  kivas  or  underground  chambers  occupied  by  the  Snake 
and  Antelope  Fraternities  for  their  secret  mysteries  were,  respectively, 
those  of  the  Wowochini  (Adult's)  and  Ahl  (Horn)  Societies;  hence- 
forth in  this  paper  they  will  be  called  the  Snake  and  Antelope  kivas. 
Both  lie  outside  the  limits  of  the  village  on  the  southeast  side,  occu- 
pying a  position  just  as  the  mesa  begins  to  slope  down  toward 
the  first  terrace  (see  PL  EXXX,  a).  As  a  consequence  of  their 
position  the  outer  walls  and  a  portion  of  the  end  walls  of  both  kivas 
are  almost  entirely  exposed,  being  built  up  from  the  sloping  side  of 
the  hill.  The  lower  portion  of  both  outer  walls  is  now,  however, 
partially  covered  by  refuse,  as  this  side  of  the  village  is  a  favorite 
dumping  ground  for  the  refuse  of  the  streets.  The  exposed  walls  are 
roughly  built,  the  lower  half  being  of  a  double  course  of  undressed 
stones  with  the  remainder  of  the  wall  of  a  single  course.  At  no  place 
in  any  of  the  exposed  walls  is  there  evidence  of  careful  masonry  or 
plaster.  The  two  kivas  are  separated  from  each  other  by  an  interval 
of  a  few  feet,  this  being  occupied  by  one  of  the  trails.  The  fact  that 
the  orientation  of  Hopi  kivas  is  largely  a  matter  of  convenience  is 
well  illustrated  by  the  position  of  these  two — that  of  the  Snake  kiva 

♦The  Bahoki  is  said  to  be  owned  by  the  Batki  NfSamu  (Waterhouse  Clan),  represented  in 
this  ceremony  principally  by  Sikanakpu.    But  others  also  deposit  prayer  offerings  in  this  shrine. 

tThis  shrine  is  controlled  by  the  Katcina  Nflamu  (Katcina  Clan).  The  Katcina  chief  of 
Mishongnovi  is  at  present  Loniashihkuiwa,  who  also  participated  in  the  ceremony. 


Pl.  LXXIX.    Shrine  of  Buhoki. 


This  little  structure  occupies  a  prominent  position  in  the  large  plaza  of 
Mishongnovi,  and  is  owned  by  the  Batkinamu  (Water  House  Clan),  which  is  rep- 
resented in  the  Antelope-Snake  ceremony  by  Sikanakpu.  Other  clans  have 
deposited  prayer  offerings  in  the  shrine. 


LIBRARV 

OF  THE 

UNIVERSITY  of  ILLINOIS 


Pl.  LXXX.    Antelope-Snake  Kivas. 


a.    This  view  shows  the  eastern  or  retaining  wall  of  the  two  kivas,  built  up 
from  the  side  of  the  mesa. 

l>.     In  the  foreground  the  Antelope  kiva,  showing  the  Snake  natsz  m  position 

in  the  mat  of  the  kiva  hatchway. 


LIBRARY 

0^  THE 

UNIVERSITY  of  ILLINOIS 


LIBRARV 

OF  THE 

UNlVERSiTV  of  ILLINOIS 


Pl.  LXXXI.    The  Antelope  Kiva. 


The  view  is  taken  from  the  north  end  of  the  kiva  looking  to  the  south  toward 
the  raised  or  spectators'  platform  in  the  kiva. 

The  absence  of  a  banquette  will  be  noticed  in  the  main  floor  of  the  kiva. 

The  fireplace  may  be  seen  in  the  center  of  the  floor  just  under  the  hatchway 
of  the  kiva. 


June,  1902.      The  Mishongnovi  Ceremonies — Dorsey,  •        171 

having  its  long  diameter  to  the  southeast,  while  that  of  the  Antelope 
kiva  is  west  of  south.  There  is  a  still  greater  discrepancy  in  the 
orientation  of  these  two  kivas,  as  the  Snake  kiva  faces  southeast, 
while  the  Antelope  kiva  faces  the  southwest.  Inasmuch,  however,  as 
the  Hopi  south  is  rather  southeast,  it  would  be  proper  to  say  that  the 
Snake  kiva  faces  nearly  east  and  that  the  Aptelope  kiva  faces  nearly 
west:  these  and  their  related  terms  will  consequently  be  used  in  any 
reference  which  may  be  made  to  direction  when  speaking  of  either  kiva. 

The  exterior  of  the  roof  (see  PI.  LXXX,  l>)  of  both  kivas  is 
approximately  the  same,  each  having  a  hatchway  near  the  center 
about  eight  feet  square  and  about  sixteen  inches  at  its  highest  part, 
sloping  gently  to  a  height  of  eight  inches  at  the  opposite  side.  The 
hatches  are  of  thin  slabs  of  sandstone,  the  interspaces  being  filled 
with  plaster.  The  limits  of  both  kivas  are  indicated  by  means  of 
stones — a  single  course  of  the  Antelope  kiva  and  an  irregular  course 
for  the  Snake  kiva,  varying  from  two  to  four  stones  in  height.  There 
are  many  points  of  difference  in  the  interiors  of  the  two  kivas.  The 
main  floor  of  the  Snake  kiva  where  rites  are  performed  consists  of 
thirteen  hewn  planks  fourteen  inches  wide.  At  the  south  end  this  is 
surmounted  by  a  banquette  of  stone  a  foot  and  a  half  high.  Opposite 
this  and  in  the  center  of  the  kiva  is  the  sunken  fire  hearth,  rectangu- 
lar in  shape  and  surrounded  by  a  single  course  of  flat  stones.  At  the 
north  end  is  the  raised  platform,  the  spectators'  position  of  the  kiva. 
This  is  of  large,  irregularly  squared,  rough  hewn  stones.  Here  the 
non-active  members  sit  and  lounge  or  work  during  ceremonial  days, 
and  here  the  members  'eat  on  those  days  when  fasting  is  not  pre- 
scribed. The  wails  of  the  kiva  are  coated  with  reddish  yellow  clay, 
which  in  the  northeast  corner  had  become  detached  and  exposed  the 
blackened  courses  of  stone  which  were  much  evener  and  more  regular 
than  those  exposed  on  the  outside.  About  half  way  on  the  east,  south 
and  west  walls  are,  respectively,  one,  two  and  three  deep  rectangular 
recesses  about  ten  inches  in  width.  These  serve  as  receptacles  for 
various  small  objects,  such  as  moccasins,  paints,  cotton,  feather 
boxes,  etc. 

Both  the  main  floor  and  the  platform  of  the  Antelope  kiva  is  of 
stone  (see  PI.  LXXXI).  The  banquette  extends  along  the  entire 
northern  end,  and  on  the  west  side  for  a  distance  of  three  feet.  It  is 
about  sixteen  inches  in  height  and  is  plastered.  This  kiva  has  a 
single  recess  in  the  west,  north  and  east  walls.  There  is  no  mural 
decoration  in  either  kiva,  but  in  the  Antelope  kiva  each  of  the  seven 
rafters  have  on  the  under  surface  four  sets  of  four  broad  parallel 
white  lines;  the  rafter  on  the  north  end  has  an  additional  set  of  lines. 


172        Field  Columbian  Museum — Anthropology,  Vol.  III. 
TIME  AND  DURATION  OF  THE  CEREMONY. 


The  ceremonies  of  the  Snake  and  Antelope  Fraternities  are  cele- 
brated simultaneously  every  other  year  in  five  of  the  Hopi  villages, 
viz.:  Walpi,  Mishongnovi,  Shipaulovi,  Shongopavi  and  Oraibi. 
The  celeBrations  at  Walpi  and  Mishongnovi  occur  during  odd  years, 
while  those  of  the  other  three  villages  occur  in  even  years.  Thus 
during  1901  the  ceremonies  were  performed  at  Walpi  and  Mishong- 
novi, This  year  they  will  be  given  at  Shipaulovi,  Shongopavi  and 
Oraibi. 

An  examination  of  all  available  dates  of  the  Snake -Antelope 
performances  reveals  several  points  of  interest.  First,  it  may  be 
noted  that  without  exception  the  entire  nine  days  fall  within  our 
month  of  August  and  that  the  maximum  variation  for  the  five  vil- 
lages during  performances  extending  over  a  period  of  ten  years  is 
ten  days,  the  earliest  day  being  that  for  the  Walpi  performance  in 
1893,  August  14,  while  the  latest  day  is  August  24,  1894,  at  (Shongo- 
povi  and)  Walpi  and  1901  at  Walpi.  It  may  also  be  noted  that  the 
days  of  the  celebration  never  coincide  for  any  of  the  villages  in  the 
same  year.  The  reason  for  this  is  not  apparent,  inasmuch  as,  so  far 
as  is  known,  there  is  no  cooperation  between  the  priests  of  one  village 
and  those  of  another.  Indeed,  it  is  not  known  that  the  Snake  priests, 
for  example,  ever  visit  the  Snake  kiva  of  another  village  during  their 
performance. 

What  determines  the  exact  date  of  the  beginning  of  the  ceremony 
has  never  yet  been  satisfactorily  explained.  The  principal  thing 
seems  to  be  the  condition  of  the  crops.  Much  questioning  this  year 
at  Mishongnovi  did  not  throw  much  light  on  the  subject.  Our  inform- 
ant, Shakhungwa,  the  village  Ceremonial  Crier,  and  others,  insisted 
that  the  Mishongnovi  performance  ordinarily  was  announced  on  the 
fourth  day  following  the  last  day  of  the  Niman  or  farewell  ceremony  at 
Shipaulovi,*  although  what  relation  this  ceremony  bears  to  that  of 
the  Snakes  and  Antelopes  was  not  ascertained,  perhaps  none.  The_ 
Shipaulovi  Niman  ceremony  terminated  this  year  on  the  3rd  of 
August,  hence,  according  to  our  informants,  the  announcement  of  the 
Mishongnovi  performances  should  have  taken  place  on  August  7th. 
whereas,  as  a  matter  of  fact,  it  was  on  the  5th.  This  discrepancy  was 
explained  by  our  informant  declaring  that  on  the  ninth  day  of  the 
Shipaulovi  Niman  ceremony,  the  priests  of  the  Mishongnovi  Antelope 

*Tlus  village  always  celebrates  its  Farewell  Katcina  ceremony  last  and  no  Snake  ceremony 
ever  takes  place  before  this  event,  which  concludes  the  Katcina  season,  has  occurred. 


June,  1902.      The  Mishongnovi  Ceremonies — Dorsey. 


173 


Fraternity  remarked  to  the  Snake  priest,  "To-morrow  we  will  make 
bahos."  This  premature  beginning  of  the  ceremony  was  due  to  the 
great  drouth  which  had  long  prevailed,  and  as  consequently  the 
melons  and  corn  were  drying  up,  it  was  decided  to  begin  the  great 
rain  ceremonies  at  once,  and  so  the  preliminary  ceremony  of  baho 
making  {Ba-ho-la-wu)  was  performed  on  the  following  night, 
August  4th.* 

The  dates  of  the  days  of  the  ceremonies  with  their  names  are  as 
follows: 

Ninth  day  (Shipaulovi  Niman.) 

Ba-h6-la-wu  (baho  making). 

Ting-apngvu  or  Cha-d-la-ang-wu  (announcement). 

Shush-ta-la  (first  day). 

LOsh-ta-la  (second  day). 

Ba-yi'sh-ta-la  (third  day). 

Na-l6sh-ta-la  (fourth  day). 

Shiish-ta-la  (first  day). 

Losh-ta-la  (second  day). 

Ba-yish-ta-la  (third  day). 

Nal6sh-ta-la  (fourth  day),  yungya  (going  in). 

Shiish-ta-la  (first  day). 

Losh-ta-la  (second  day). 

Ba-yfsh-ta-la  (third  day). 

Na-losh-ta-la  (fourth  day). 

Shush-ka-hi-mu  (once  not  anything). 

Ko-mok-to-tak-ya  (wood  providing  day). 

To-tok-ya  (food  providing  day). 

Tik-i-ve  (dancing  day),  or  Pikamnovi  (pikami  eating). 

0-v6k-ni-va  (jollification  day). 

Losh-ta-la  (second  day). 

Ba-yish-ta-la  (third  day). 

Na-l5sh-ta-la  (fourth  day). 
The  occurrence  of  groups  of  four  days  in  this  list  is  very  striking. 
Thus  there  are  two  groups  of  four  days  each  before  the  yungya  or 
assembly  day,  then  two  groups  of  four  days  of  ceremony,  and  finally 
four  days  following  the  public  performance,  which  are  devoted  to 
merry  making,  chiefly  among  the  younger  people.     Nor  should  the 

♦On  one  occasion  the  Oraibi  Snake  i)riest  procrastinated  too  lontr  with  tlie  beginning  of  the 
Snake  ceremony,  as  the  inhabitants  thought.  It  was  very  dry  and  the  watermelons,  melons,  cic, 
had  matured  very  slowly,  which  the  Snake  priest  gave  as  a  reason  for  his  delaying'.  Considerable 
uneasiness  and  dissatisfaction  was  manifested  in  the  village  and  pressure  was  brought  to  bear  on 
the  Snake  priest  to  hasten  his  ceremony.  The  people  said  their  crop  was  drying  up  and  they 
wanted  rain. 


August 
August 
August 
August 
August 
August 
August  g. 
August  10. 
August  II. 
August  12. 
August  13. 
August  14. 
August  15. 
August  16. 
August  17. 
August  18. 
August  ig. 
August  20. 
August  21. 
August  22. 
August  23. 
August  24. 
August  25. 


174        Field  Columbian  Museum — Anthropology,  Vol.  III. 

four  days  which  are  supposed  to  intervene  between  Ting-apngvu  and 
the  last  day  of  the  Niman  be  overlooked.  The  ceremonies  may  thus 
be  said  to  extend  over  a  period  of  twenty-four  days,  or  six  groups  of 
four  days  each. 

Baholawu  (Baho  Making),  August  4. 

This  preliminary  ceremony  of  Baho  making  took  place  on  August 
4th,  the  day  following  the  ninth  day  of  the  Shipaulovi  Niman  cere- 
mony and  eight  days  before  the  beginning  ox  yungya  of  the  Snake  and 
Antelope  ceremonies  proper.  The  irregularity  in  time  has  already 
been  noted  with  the  reason.  The  observance  of  the  ceremony  was 
not  possible  but  from  various  priests  including  Lomanakshu  and 
Polihungwa  the  following  information  was  obtained:  Towards  evening 
of  that  day  each  of  the  two  leading  priests*  made  four  nakwakwosis 
which  were  stained  red  and  one  pu/iu  (road).t  These  they  took  in 
the  evening  to  the  house  of  Shakhungwa  whose  duty  it  is  to  announce 
all  religious  ceremonies.  Here  they  consecrated  these  prayer  offer- 
ings by  smoking  over  them  and  sprinkling  corn  meal  on  them.  This 
consecration  of  the  bahos,  according  to  Homiwushyoma,  was  a  prayer 
to  the  yellow  clouds  of  the  north,  the  blue  clouds  of  the  west,  the  red 
clouds  of  the  south  and  the  white  clouds  of  the  east  to  come  quickly 
and  bring  rain  so  that  "we  may  have  corn  for  our  children;  and  when 
they  have  had  enough,  that  we  may  have  corn  for  ourselves;  and  that 
the  men  who  are  to  hunt  snakes  for  use  in  the  ceremony  may  be  brave 
and  strong." 

The  crier  also  participates  in  this  consecration  ceremony,  and  he 
was  on  this  occasion  instructed  to  announce  on  the  next  morning  the 
oncoming  ceremony.  The  prayer  offerings  are  lying  on  a  tray  with 
some  corn  meal  and  remain  in  his  house  for  use  on  the  next  morning. 
After  the  short  ceremony  the  two  priests  return  to  their  respective 
homes. 

PARTICIPANTS. 

In  the  following  two  lists  are  given  the  names  and  clan  relation- 
ship of  those  who  participated  in  the  Mishongnovi  ceremonies  of 
1 90 1 : 

SNAKE     FRATERNITY,    OR    TCUA-WIWIMKYAMU. 

1.  Lo-man'-ak-shu,  chief  priest,  Tcua  (Snake)  clan. 

2.  Na-kwa'-yesh-wa,   Tcua  (Snake)  clan. 

3.  Ho-po'-onga,   Tcua  (Snake)  clan. 

♦Shakhungwa  insists  that  lie  also  made  some  prayer  offerings,  but  Naicshu  and  Polihungwa 
insist  that  he  did  not. 

tThis  feather  ottering  is  also  called  piilitavt  (road  leaver  or  road  marker),  but  this  name 
seems  to  be  more  applied  after  it  has  been  deposited,  to  mark  out  and  to  represent  a  road. 


June,  1902.      Thk  Mishongnovi  Ceremonies— Dorsey. 


^75 


9 

lO 

II 
12 
13 
14 
15 
16 

17 
i8 

19 
20 


Qe'tch-bu-ya-o-ma,  Ishauni  (Coyote)  clan. 
Ho-mi'-wush-yo-ma,  Kwahu  (Eagle)  clan. 
Chosh-nim'-ti-wa,  Kwahu  (Eagle)  clan. 
Lo-ma'-kui-wa,   Piqosha  and  Choro  (Head-burden   band  and 

Bluebird)  clan. 
U'-yi-i-ma,  Kwahu  (Eagle)  clan. 
To-ben-yak'-i-o-ma,  Pihkash  (Young  Corn  Ear)  clan. 
A-to'-ko,  Pihkash  (Young  Corn  Ear)  clan. 
Ho-mi'-si-i-ma,  Karro  (Parrot)  clan. 
Kwa'-wi-o-ma,  Karro  (Parrot)  clan. 
Na-k\va'-hung-wa,  Batki  (Water  House)  clan. 
Yu'-shi-i-ma,  Tawa  (Sun)  clan. 

Si-kan-nak-yo-ma,  Piqosha  (Head-burden  band)  clan. 
So-s6n-ki-wa.  Ktvahu  (Eagle)  clan. 
Na-kwa'-ven-ti-wa,  Piqosha  (Head-burden  band)  clan. 
Ri-ya-o-ma,  Katcina  (Katcina)  clan. 
Ho-mi'-yam-ti-wa,  Kahl  (Forehead)  clan. 
Ki-wan'-yosh-i-a,  Honani  (Badger)  clan. 


I 
2 
3 
4 
5 
6 

7 
8 

9 
10 
ri 
12 

13 
14 

15 
16 

17 

iH 

19 


ANTELOPE     FRATERNITY,     OR     TCoB-\VI\VlMKYAMU. 

Pol-i'-hung-wa,  chief  priest,  Honaioim  (Bear)  clan. 

Shdk-vent-i-wa,  assistant  priest,  Honawuu  (Bear)  clan. 

La-ta'-ya,  Honawuu  (Bear)  clan. 

Si-ka'-ya-o-ma,  Honatvtiu  (Bear)  clan. 

Shit-ko,  Honawuu  (Bear)  clan. 

Tal-a'-wih-pi-ma,  Honawuu  (Bear)  clan, 

Ba'-ta-la  Honaivuu  (Bear)  clan. 

QO-ma'-lets-ti-wa,  Honawuu  (Bear)  clan. 

Qo-ma'-ho-i-ni-wa,  Kwahu  (Eagle)  clan. 

Ho-nan'-shu-ru,  Kioahu  (Eagle)  clan. 

Nap'-hoi-ni-wa,  Kwahu  (Eagle)  clan. 

Hon'-shu-ru,  Kivahu  (Eagle)  clan. 

Shak'-hung-wa,  Kokop  (Wood)  and  Tihui  (Fire)  clans. 

Ta-wa'-hung-wa,  Si-kah-ta-ya  (Yellow  Fox)  clan. 

Si'-kang-pu,  Pihkash  (Young  Corn  Ear)  clan. 

Lo-ma'-\vung-yai,  Pihkash  (Young  Corn  Ear)  clan. 

Lo-ma'-shih-kui-wa,  Ang-wush-a   (Crow),    Katcina  (Katcin) 

and  Cooyoko  (Cooyoko)  clans. 
Na-murz'-ti-wa,  Batki  (Water  House)  and  Oniawuu  (Cloud) 

clans. 
Si-ka'-nak-pu,    Batki    (Water   House)  and  Omawuu  (Cloud) 

clans. 


176         Field  Columhian  Museum  — Anthropology,  Vol.  III. 

20.  Nu'-wa-wa,  Batang-a  (Squash)  clan. 

21.  Kashnimka,  Honawuu  (Bear)  clan,  Antelope  mana. 

22.  Talamosi,  Karro  (Parrot)  clan. 

TiNGAPNGvu  (Announcement),   August  5. 

On  this  morning  Shakhungwa,  who  is  the  Chaakmongwi  or  Crier 
Chief,*  at  sunrise  ascended  the  roof  of  the  ancestral  home  of  the 
Kohkang  namu  (Spider  clan)  and  made  the  formal  announcement 
of  the  approaching  ceremony  after  having  sprinkled  cornmeal  to  the 
rising  sun.      His  speech  was  in  substance  as  follows: 

Shuhkop  talaat  ahpik  imaTcotcopt,  Tcutciit  kukinaniwani  yungni. 
Pai  oomawhtu  nananiwok  kukniwak  puu  ang  pao  itamui  hoyoyoikni 
puu  itah  kihut  omi  Skini  puu  ang  pao  yoyoknayani.  Puu  uyi,  kawai  uyi, 
melon  uyi,  mori  uyi,  hatik  uyi,  tawiya,  pocovi,  puu  sipala  pam  anihtini. 
Puu  chachayom  angnonoshani,  puu  ooyani.  Puu  tuwat  itam  wiiwii}  u- 
kamu,  yumatu,  namatu,  mamantu  ang  tuwat  nonoshani  puu  ooyayee. 
Pam  ang  tukvsini  puu  kiam  ooyani.  Puu  ahpi  put  nitkaikahkango 
lionowakahkang  yeshni.  Puu  momoyam,  mamantu  pumua  shuan 
notkolalawani.  Puu  itam  angwuhaktini.  Puu  wuwuyiwishni,  wuh- 
taktini,  wuhtihaskitini.  Owi  itam  yan  hakam  tonatyaokahkango, 
hahlaikahkango,  pasa  talaat  aohoyoyoikani.      Pai  yanni. 

A  free  rendering  of  this  is  as  follows: 

Sixteen  days  and  then  these  Antelopes  and  Snakes  will  arise  and 
assemble.  Then  you  clouds  from  the  different  world  quarters  arise 
and  come  drawing  this  way.  Having  come  over  our  houses  come 
and  rain  (on  us).     Then  the  corn,  watermelon  plants,  melon  plants, 

bean  plants, •    plants,  gourd  plants,  the  wheat  and  the  peaches 

will  thrive.  Then  the  children  will  eat  and  be  filled.  And  then  we 
too,  the  older  ones,  the  mothers,  the  fathers,  the  maidens  will  eat  and 
be  filled.  And  then  when  that  (the  crop)  is  matured  we  shall  put  it 
into  the  houses;  after  which  we  shall  make  food  of  it  and  live  of  it. 
And  the  women  and  maidens  shall  be  fruitful  and  we  shall  increase. 
We  shall  live  long,  become  old  men  and  old  women. 

Yes,  thus  we  are  watching,  waiting,  are  happy  drawing  near  that 
number  of  days.     Yes,  thus  be  it.f 

After  having  concluded  this  speech  the  crier  takes  the  tray  with 
the  prayer  offerings,  descends  the  mesa  on  the  west  side  and  goes  to 

♦Shakhungwa  inherited  his  position  of  religious  Crier  Chief  from  liis  uncle,  /.  e.,  his  motlier's 
brother,  on  his  death,  inasmuch  as  his  own  brother  had  died  a  few  years  ago. 

fThe  crier  is  a  comparatively  young  man,  and  when  he  dictated  this  speech  h«  said  that,  as 
the  announcements  for  other  ceremonies  were  in  many  respects  very  similar,  he  sometimes  got 
somewhat  confused  and  frankly  admitted  that  he  was  not  sure  whether  he  had  it  exactly  the  way 
his  predecessors  had  had  it. 


LIBRARY 
0^  THE 

UNIVERSITY  of  ILLINOIS 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.    LXXXII. 


Shrine  at  Toreva. 


Pl.  LXXXII.     Shrine  at  Toreva. 


At  the  foot  of  a  large  rock  which  extends  on  the  north  side  of  the  spring  and 
projects  above  the  water,  may  be  seen  remnants  of  prayer-offerings  deposited  at 
the  time  of  the  baho-making  ceremony,  preliminary  to,  and  eight  days  before  the 
opening  of  the  Antelope-Snake  ceremonies. 


^V3fl0T   TA  3MlflH8      .IIXXXJ   .J*^ 

JK  b9Ji8<Hpfa  «3nh9fl.5-i9XKiq  i<>  8lnBnm3i  n^aa  ad  xsm  ,t3J6;;W.  9fb  avods  eJoaioiq 
'jilj  siol^d  Ryfib  Ui^h  has  .ol  Yicnimilaiq  .ynofnaiso  gniilEm-odBd  ariJ  io  amiJ  9ilJ 

.asinomai-jD  sjlBnrl-aciobinA  aitJ  In  gninyqo 


LIBRARY 

0^  THE 

imiVtRSITY  of  ILLINOIS 


Hpii> 


■^  the  kivu  b.A' 


Pl.  LXXXIII.     Interior  of  the  Snake  Kiva. 


a.  The  masks  and  other  objects  used  in  previous  ceremonies  have  not  yet 
been  removed  from  the  kiva. 

Occupying  a  place  on  the  floor  of  the  kiva  are  the  bags  containing  snake 
whips  and  other  objects  of  parapliemalia  to  be  used  during  the  ceremonies. 

b.  A  wooden  box  and  earthenware  vessel  for  the  reception  of  the  snakes 
captured  during  the  early  days  of  the  snake  hunts. 


Junk,  1902.      The  Mishononovi  Ceremonmes— Dorsev.  177 

the  large  spring,  Toriva,  where  he  places  the  red  nakwakwosis,  which 
are  fastened  to  two  short  sticks,  under  a  rock  on  the  north  side!  of  the 
spring,  sprinkling  some  meal  on  them  (see  PI.  LXXXII).  He  then 
sprinkles  a  meal  line  from  this  place  to  and  up  the  entrance  of  the 
spring  and  for  a  distance  along  the  trail  that  he  came.  On  this  trail 
he  then  places,  a  short  distance  apart,  the  two  piihiis  (roads  or 
road  markers),  whereupon  he  returns  to  the  village. 

Nothing  more  is  done  after  this  pertaining  to  the  ceremony  until 
the  first  ceremonial  day,  which  is  eight  days  later. 

First  Day  (Yungya,  Assembly  Day),  August  13. 

At  daybreak  on  the  morning  of  this  day  Lomanakshu  and  Poli- 
hungwa,  chief  priests  respectively  of  the  Snake  and  Antelope  Frater- 
nities, placed  upright  in  the  straw  matting  of  the  kiva  hatchway  their 
natsis  (see  PI.  LXXX,  b).  These  consist  really  of  a  tcu  wuwahpi 
(snake  whip),  which  is  formed  of  a  shaft  of  wood  about  nine  inches  long, 
painted  red,  and  to  which  are  fastened  two  long  eagle  tail-feathers  by 
means  of  many  wrappings  of  a  buckskin  thong.  At  the  ends  of  the 
eagle  feathers  are  attached  by  means  of  a  cotton  string,  about  three 
inches  in  length,  an  eagle  breath  feather.  The  natsis  were  apparently 
alike  in  every  detail.  At  the  same  time  that  the  Snake  priest  brought 
his  naisi  to  the  kiva  he  also  carried  an  old  flour  sack  containing  snake 
whips  which  he  deposited  back  of  the  fireplace  on  the  kiva  floor  just 
over  the  sipapu  (see  PI.  LXXXIII).  The  whips  were  removed  from 
the  sack  and  placed  on  top  of  it,  when  the  priest  sprinkled  them  with 
sacred  meal  from  a  Havasupai  plaque  which  he  had  brought  in 
with  him,  and  which  he  now  placed  on  the  floor  in  front  of  the  whips. 
Several  ordinary  tobacco  pipes  of  native  make  had  also  been  brought 
in  and  were  placed  near  the  fireplace  together  with  a  cotton  bag  of 
native  tobacco.  Those  in  the  kiva  then  left  for  their  fields  and 
throughout  the  day  the  Snake  kiva  was  deserted  until  seven  o'clock 
in  the  evening,  when  Lomanakshu  returned,  removed  his  moccasins, 
shirt  and  trousers  and  seated  himself  by  the  fireplace  and  indulged 
in  silent  smoking.      All  remained  in  the  kiva  during  the  night. 

The  Antelope  priest  had  also  brought  with  him  early  on  this 
morning  from  his  house,  in  addition  to  his  natsi,  two  Antelope 
tiponies  in  an  old  flour  sack  and  an  extra  natsi  or  snake  whip.  He 
also  brought  pipes  and  a  sack  of  native  tobacco.  After  having  placed 
in  position  the  natsi  he  entered  the  kiva  and  removed  the  tiponies  from 
the  sack  and  placed  them  upon  the  banquette,  their  wide  base  turned 
toward  the  wall  of  the  kiva;   the  reserve  natsi  or  snake  whip  he  placed 


lyS        FiEij)  Columbian  Museum — Anthropology,  Vol.  III. 

by  their  side.  From  an  old  Oraibi  tray  which  he  also  brought  he 
took  a  pinch  of  meal  and  sprinkled  over  the  tiponies  four  times,  utter- 
ing a  silent  prayer.  The  tray  was  then  placed  by  the  side  and  to  the 
left  of  the  tiponies.  He  then  indulged  in  a  silent  ceremonial  smoke 
for  a  period  of  several  minutes,  whereupon  he  left  the  kiva  for  his 
field.  The  kiva  was  practically  deserted  throughout. the  day  until  his 
return  in  the  evening,  when  he  was  visited  by  the  Snake  priest  and 
with  him  engaged  in  fraternal  smoking.  The  Antelope  priest 
remained  in  the  kiva  this  night  alone. 

During  the  afternoon,  clay  which  had  been  brought  by  Qotcwaisi 
(the  mother  of  Lomanakshu)  was  taken  into  each  of  the  kivas  and  the 
holes  and  crevices  were  stopped  up  by  QOtcwaisi  in  the  Snake  kiva. 
Special  pains  were  taken  to  plaster  over  every  crevice  and  chink,  in 
order  that  should  one  of  the  snakes  escape  from  the  bags  or  recep- 
tacles it  could  the  more  readily  be  found,  a  precaution  which  proved 
to  be  of  practical  value  when  later  on  several  reptiles  did  escape 
from  the  buckskin  bags. 

Second  Day  (Shushtala,   First  Day),  August  14. 

On  inquiry  it  was  learned  that  the  two  natsis  had  not  been 
removed  during  the  night  and  were  in  their  position  consequently 
when  the  kivas  were  visited  at  half-past  six  o'clock  on  this  morning, 
where  they  are  left  after  this  day  and  night.  At  this  time  the  kivas 
were  entirely  deserted  and  it  was  later  ascertained  that  the  chief 
priests  were  in  their  fields.  A  pile  of  firewood  was  noticed  outside 
of  the  Antelope  kiva.  About  an  hour  later  Sikanakpu  entered  the 
Antelope  kiva  and  smoked.  Presently  four  boys  approached  with 
bowls  of  food,  consisting  of  green-corn  stew,  comiwiki,  etc.,  remain- 
ing outside  at  the  hatch  leading  into  the  kiva,  when  Sikanakpu  came 
up  and  received  the  food  from  them,  whereupon  the  boys  followed 
him  into  the  kiva  and  sitting  on  sheepskins  they  made  their  morning 
meal  sitting  on  the  west  side  of  the  banquette.  During  the  meal  the 
old  man  talked  to  the  boys,  who  seemed  to  enjoy  the  meal  not  a  little. 
It  was  noticed  that  the  heads  of  the  boys  had  just  been  washed  in 
yucca  suds,  and  it  was  also  noticed  on  walking  through  the  village 
that  there  were  many  freshly-washed  heads  on  this  morning.  The 
same  thing  was  noticed  on  the  previous  morning. 

At  about  half-past  eight  o'clock  Lomanakshu  entered  the  Snake 
kiva  alone,  bringing  with  him  native  bread  and  a  pail  of  water. 
Sitting  upon  the  platform  he  began  eating,  when,  shortly  after,  Nak- 
wayeshwa  and  ChoshnimtiWa  entered,  also  bringing  with  them  food. 


LfBRARV 

0^  THE 

UNlVERSiry  of  ILLINOIS 


Pl.  LXXXIV.    Consecration  of  Bahos. 


a.  Polihungwa  consecrating  the  bahos  before  they  are  delivered  to 
Lomdnakshu. 

d.  Polihungwa  addressing  Lomdnakshu  at  the  time  of  the  delivery  of  the 
bahos. 


";i!j     lu    -juuj     jiij    jj)      '"■' 


.:i:^' 


June,  1902.     The  Mishongnovi  Ceremonies — Dorsey.  179 

After  all  had  partaken  of  breakfast  they  removed  their  clothing,  and 
seating  themselves  in  a  circle  about  the  fireplace  they  engaged  in 
silent  ceremonial  smoking. 

After  the  boys  in  the  Antelope  kiva  had  finished  their  breakfast 
they  were  addressed  by  old  Homiyamtiwa,  whereupon  they  left  the 
kiva  and  did  not  return  until  the  time  for  the  noonday  meal,  when 
they  again  brought  food  and  ate  as  before,  the  same  performance  being 
repeated  at  night,  by  which  time  they  were  joined  by  additional 
comrades. 

At  about  ten  o'clock  Lomanakshu  left  the  kiva  and  soon 
returned  with  his  plume  box.  He  seated  himself  on  the  west  side  of 
the  floor  of  the  kiva,  disrobed  and  let  down  his  hair.  Opening  the 
plume  box  he  began  making  nakwakwosis.  These  consisted  of  a 
short  cotton  string  about  three  inches  long  with  a  breath  feather 
attached.  After  he  had  made  four  the  plume  box  was  wrapped  up 
and  suspended  from  a  peg  on  the  wall.  He  then  opened  a  sack  of 
red  paint  (cu/tf)  and  stained  the  nakwakwosis,  including  the  feathers, 
red,  whereupon  he  spat  into  his  hands  and  by  rubbing,  removed  the 
red  paint  from  his  hands  upon  his  face  and  arms.  He  then  placed 
the  nakwakwosis  on  the  meal  tray  with  the  feathers  hanging  over  the 
sides  of  the  tray  lying  just  in  front  of  the  snake  whips,  which  he  then 
carried  up  by  the  side  of  the  fireplace.  Filling  a  pipe  with  native 
tobacco  and  lighting  it  he  took  the  tray  in  his  left  hand  and  smoked  into 
it  and  over  the  nakwakwosis  four  times.  He  placed  the  tray  on  the 
floor  near  the  fireplace  and  finished  smoking.  Hereupon  Choshnim- 
tiwa  left  the  kiva  and  soon  returned  with  some  yucca  leaves  and  a 
bimch  of  cedar  bark.  He  shredded  the  cedar  bark  and  gathered  together 
a  long  roll  of  it,  about  twenty  inches  in  length  and  about  one  inch  in 
diameter,  which  he  wrapped  with  one  of  the  yucca  leaves  and  placed  it 
near  the  fireplace.  Lomanakshu  then  handed  a  nakwakwosi  to  each 
one  of  the  three  men  present  who  responded  "kwakwaf  (thanks)  and 
tied  the  nakwakwosi  in  their  hair.* 

Lomanakshu  then  left  the  Snake  kiva  and  entered  the  Antelope 
kiva,  where  Polihungwa  had  been  making  the  same  number  of 
nakwakwosis,  and  one  uncolored  piihii.  The  two  chief  priests  sat 
down  side  by  side  (see  PI.  LXXXIV)  near  the  fireplace,  Polihungwa 
lighting  a  pipe  and  after  a  few  puffs  handing  it  to  Lomanakshu,  both 
then  smoking  silently  and  exchanging  occasional  terms  of  relation- 
ship. After  this  had  continued  for  some  time  Polihungwa  addressed 
Lomanakshu  at  some  length  and  gave  the  four  nakwakwosis  to  him, 

♦This  feather  is  called  nalnvatta  (from  naivakna,  wish,  want,  desire,  pray)  and  is  worn  bv 
every  participant  of  any  kiva  cerenionx .  It  usually  consists  of  a  single  small  eagle  feather,  although 
there  are  exceptions,  as  in  the  case  of  the  Mauzrantu,  who  used  two  sparrow-hawk  feathers. 


i8o        Field  Cot-umbian  Musf.um — Anthropology,  Vol.  III. 

who  placed  it  in  the  corner  of  his  blanket.  Polihungwa  then  took  a 
handful  of  meal  and  gave  it  to  Lomanakshu,  who  placed  it  also  in 
the  corner  of  his  blanket  and  then  addressed  Polihungwa  in  a  lengthy 
speech. 

Polihungwa  said  to  Lomanakshu  in  substance  this: 

Puu  lima  hahlaikahka  ookaokahka  angnankwushani.  Pai  hakam 
shukhakam  teQat  limi  namataktaqo,  puu  lima  aonanawaknaqoe.  Puu 
itam  hikvsiat  pichangata  akv  itam  y^p  hakam  pai  okiwa  mongwacto- 
tini.  Shuwuyokwaqo  yan  itah  natwanga  angbalaiyu  aknaankwushaqoe 
akangnihtiqoe,  itahtim.  Pai  uma  yan  hakam  tonatyaokahkanga  pai 
hahlaikahkango  angnankwashani. 

A  free  rendering  of  which  is  as  follows: 

Now,  you  go  and  start  joyfully  and  bravely  (firmly).  And  if  you 
find  a  rattlesnake  anywhere,  pray  to  it. 

And  we  poor  ones  shall  thus  bring  this  to  a  (happy)  conclusion 
(referring  to  the  ceremony).  May  it  be  raining  profusely  soon!  The 
rain  water  will  run  through  our  crops,  they  will  thrive  and  our  children 
shall  thrive.*  Yes,  thus  caring  for  this  (letting  this  be  your  purpose), 
go  you  joyfully  forth. 

Lomanakshu  replies  with  essentially  the  same  speech  (only  using 
the  first  person  instead  of  the  second)  and  adds: 

Pai  uma  hahlaikahkango  shookaokahkango  yapik  itamui  nuhta" 
itani. 

[Yes,  you  wait  for  us  here  joyfully  and  quietly.] 

The  nakwakwosis  are  taken  by  Lomanakshu  on  the  snake  hunt 
and  deposited  by  him  at  springs  or  shrines  that  he  meets. 

Rising,  he  takes  from  the  fold  of  his  blanket  a  pinch  of  meal, 
sprinkles  it  four  times  on  the  tiponies  and  returns  to  his  own  kiva, 
where  he  places  the  nakwakwosis  and  meal  in  a  bowl  and  then 
sprinkles  meal  over  it  and  sits  down  near  the  fireplace,  where  he 
remains  silent  for  several  minutes.  He  then  lights  the  cedar  bark 
fuse  {kopichoki),  which  had  been  prepared  by  Choshnimtiwa,  with 
which  he  lights  a  pipe,  smokes  into  the  tray  four  times-,  hands  the 
pipe  to  the  Qotchbuyaoma,  who  in  turn  passes  it  to  the  other  men, 
all  smoking  for  a  short  interval  and  exchanging  terms  of  relationship, 
and  makes  a  long  formal  speech  to  old  Homiwushyoma,  who  con- 
stantly answers  '■'■  AncJiaa,'''  (all  right,  or  amen).  Homiwushyoma  then 
addresses  Lomanakshu,  the  response  being  made  as  before  by 
Lomanakshu  and  the  others  present  in  the  kiva. 

While  Lomanakshu  was  absent  in  the  Antelope  kiva   Nakwa- 

•ihe  context  leaves  it  somewhat  doubtful  whether  this  last  clause  refers  to  tiie  children  of 
the  Hop)  or  of  the  corn  (the  corn  ears). 


LfBRARV 
UNlVEBSlVoflLLINOIS 


PL.  LXXXV.    Snake  Hunt  of  the  First  Day. 


a.     Three  Snake  priests  leaving  their  village  by  the  north  trail,  each  priest 
carrying  a  digging  stick,  snake  whip  and  bag  of  meal. 

h.     Snake  priests  ascending  the  mesa  north  of  the  village  of  Mishongnovi. 

c.  The  shrine  of  Mochipapoypi,  where  appropriate  oflferings  were  deposited 
on  the  first  day's  ceremonial  hunt.     This  was  formerly  a  spring. 

d.  Lomdnakshu  and  Choshnimtiwa  digging  out  a  prairie-dog  hole. 


.^mmT."'^^ 


W^^W^-' 


t^'/jiiq  d'jii') 


[,'.li>-H-;!.   -.1- 


srrr^mtwjfO' 


June,  1902.      The  Mishongnovi  Ceremonies — Dorsey.  181 

yeshwa  went  out  and  brought  in  a  very  old  bag  of  buffalo  hide,  which 
was  deposited  near  the  flour  sack  on  which  lay  the  snake  whips.  On 
Lomanakshu's  return  he  emptied  the  contents  of  the  buffalo  bag, 
which  consisted  of  the  snake  kilts,  arm  bands,  bandoleers,  a  rattle 
similar  to  the  antelope  rattles,  and  other  objects  of  Snake  Dance  para- 
phernalia. Nakwayeshwa  took  one  of  the  small  painted  bags,  several 
of  which  had  been  removed  by  Lomanakshu  from  the  bag,  and  with 
red  paint  besmeared  the  face  of  Choshnimtiwa  and  then  made  a  streak 
with  his  finger  down  each  side  of  his  breast  over  the  nipples.  During 
this  time  Lomanakshu  had  carefully  examined  the  snake  bags  (some 
of  buckskin,  others  of  canvas)  and  had  selected  three  perfect  ones. 
They  varied  from  eight  to  ten  inches  in  length  and  from  four  to  six  in 
breadth,  and  on  account  of  the  long  service  which  they  had  seen,  it 
was  necessary  to  examine  them  to  see  that  they  were  in  perfect  con- 
dition, as  otherwise  the  snakes  might  make  their  escape,  a  thing 
which  is  known  to  have  happened  several  times.  He  next  selected 
three  snake  whips  and  placed  them  with  the  bags  near  the  fireplace. 
Then  he  selected  a  small  canvas  sack,  which  he  partially  filled  with 
sacred  meal  from  the  tray,  and  deposited  it  by  the  side  of  the  snake 
whips  and  bags.  He  sat  down  by  the  side  of  the  fireplace  and 
released  his  hair  from  the  usual  knot  worn  by  the  men  and  began 
shaking  it  out  and  combing  it.  Nakwayeshwa  and  Lomanakshu  now 
painted  their  faces  and  breasts  in  the  manner  that  has  already  been 
described.  Choshnimtiwa  took  his  calico  shirt  and  rolled  up  in  it 
two  cakes  of  bread  and  several  corn-husk  packets  {coviitviki);  having 
formed  the  package  into  a  convenient  bundle,  he  passed  the  arms  of 
the  shirt  around  his  body  and  tied  them  in  front.  Lomanakshu  then 
gathered  up  three  pipes  and  some  native  tobacco,  and,  placing  them 
in  his  shirt,  made  the  same  sort  of  a  bundle,  which  he  also  fastened 
behind  him.  These  three  then  selected  a  snake  whip  and  a  bag,  and 
Lomanakshu  in  addition  the  bag  of  meal,  whereupon  they  filed  out 
from  the  kiva,  Lomanakshu  leading  the  way. 

It  should  be  noted  that  each  one  of  these  three  Snake  priests 
had,  on  arriving  at  the  kiva  that  morning,  deposited  on  the  out- 
side of  the  kiva  hatch  a  long  wooden  digging  stick.  Each  one 
now  picked  up  his  own  stick  and  in  single  file  and  at  rapid  gait 
they  took  the  trail  down  on  to  the  plateau  between  Mishongnovi 
and  Shipaulovi  (see  PI.  LXXXV,  a  and  /;).  They  followed  on  to 
the  north  of  Shipaulovi  and  there  took  the  trail  leading  up  toward 
the  summit  of  the  mesa.  About  half  way  up  this  trail  they  encoun- 
tered the  MSchikapoypi  shrine,  where,  it  is  said,  formerly  a  spring 
existed.       This,  as  may  be  seen  from  the  photograph  (PI.  LXXXV, 


i82         Field  Columbian  Museum — Anthropology,  Vol.  III. 

c),  was  a  rectangular  space  surrounded  by  a  stone  wall  in  a  con- 
dition of  semi-decay.  Here  all  three  halted  and  Lomanakshu  took 
from  the  meal  bag  the  nakwakwosi  which  had  been  given  him 
by  the  Antelope  priest  and  the  four  nakwakwosis  which  he  had 
previously  made  and  consecrated,  as  has  already  been  described, 
uttered  a  prayer  over  them  and  deposited  them  in  a  cleft  in  the  rocks 
in  a  corner  of  the  shrine.  Above  this  were  noticed  several  old  bahos 
deposited  during  former  ceremonies.  The  prayer  that  Lomanakshu 
uttered  before  depositing  the  bahos  was  as  follows: 

Pai  uma  nongakni,  shoshoyamu  iima  oomawhtu  yijyahta  nongakni. 
Uma  nongaqoe  yan  itanatwangu  ang  um  uh  balaye  akv  angnankwu- 
shaqoe,  itahnatwangu  angpociwaqoe,  itahtu  angnonoshani.  Yan  hakam 
itanaam  ang  itamu  ayalalawaa.      Owi  uma  itch  nongakni. 

[Now,  you  emerge!  All  you  clouds  come  out  arrayed.  And 
having  come  out  and  thus  letting  your  rain  water  meander  through 
our  crops,  they  will  sprout  and  our  children  will  (have  something 
to)  eat.  Thus  our  fathers  have  sent  us.  Therefore,  you  come  out 
quickly.] 

Again  he  sprinkled  meal  over  them  and  handed  a  pinch  to  the 
other  two  men,  who  did  likewise,  when  they  resumed  their  journey 
toward  the  top  of  the  mesa,  which  was  reached. about  twelve  o'clock. 

Arriving  at  the  top  of  the  mesa  the  snake  hunt  began  in  earnest.  The 
sight  was  an  exceedingly  pleasing  one,  as  the  three  men  began  an  eager 
search  here  and  there,  one  going  in  one  direction,  another  in  another, 
coming,  going,  now  all  together,  now  widely  separated,  but  always  mov- 
ing at  a  rapid  rate,  beating  the  sage  brush  with  their  digging  sticks  and 
never  ceasing  in  their  earnest  search  for  a  moment.  All  three  of  the 
men  were  entirely  naked  except  for  a  scant  loin  cloth  and  moccasins. 
The  hair  was  permitted  to  hang  freely  from  the  head.  One  man  was 
followed  on  this  hunt  until  late  in  the  afternoon,  when,  owing  to  the 
excessive  heat  and  the  failure  to  provide  food  and  water,  the  author 
was  obliged  to  abandon  the  hunt  and  return  to  the  village.  During 
that  time,  however,  it  was  not  learned  that  any  of  the  men  had  been 
successful  in  their  search  for  snakes,  and  they  were  evidently  becom- 
ing very  restive  under  the  belief  that  their  lack  of  success  was  due  to 
the  presence  of  a  stranger.  At  one  time  early  in  the  search  a  hole 
was  discovered  which  it  was  thought  might  conceal  a  snake  (see  PI. 
LXXXV,  </),  whereupon  the  priest  Choshnimtiwa,  dropping  upon  his 
knees,  began  digging,  first  with  his  hands  and  then  with  the  digging 
stick,  at  a  furious  rate.  The  excavation  was  continued  to  the  depth 
of  about  three  feet,  when,  the  hole  growing  larger,  he  was  able  by 
thrusting  his  arm  into  the  hole  up  to  his  elbow  to  reach  the  end  of  the 


June,  1902.      The  Mishongnovi  Ceremonies — Dorsey.  183 

hole.  This  being  found  empty  was  abandoned.  It  is  worthy  of  note 
in  this  connection  that  the  arm  was  repeatedly  thrust  into  the  hole, 
there  being  absolutely  no  fear  shown  as  to  any  possible  evil  conse- 
quences. 

During  the  time  of  the  departure  of  the  Snake  men  until  their 
return  that  evening  the  Snake  kiva  was  abandoned  except  for  old 
Homiwushyoma,  who,  being  blind,  naturally  could  not  take  part  in 
the  ceremonial  hunts.  Throughout  the  day  the  Antelope  kiva  also 
was  abandoned  except  for  the  presence  at  noon  of  Polihungwa  and 
Shakventiwa  and  the  three  boys,  who  again  brought  food  into  the  kiva 
and  there  ate  their  noonday  meal. 

At  about  half-past  seven  o'clock  the  three  Snake  men  returned  to 
the  kiva,  dropping  their  digging  sticks  on  the  hatchway  just  before 
descending  the  ladder.  Two  of  the  hunters  had  been  successful  and 
deposited  the  bags  containing  their  snakes  side  by  side  to  the  east  of 
the  pile  of  snake  whips.  The  three  men  then  seated  themselves  near 
the  fireplace,  removed  their  moccasins  and  shook  out  the  sand  and 
Lomanakshu  lighted  the  cedar  bark  fuse  and  filled  two  pipes  with 
native  tobacco,  which  he  next  lighted  and  passed  one  to  his  fellow 
priest,  both  smoking  silently  for  several  minutes  and  constantly 
exchanging  the  pipes,  greeting  each  other  as  they  did  so  with  terms 
of  relationship.  Choshnimtiwa,  being  a  mere  boy  of  about  thirteen 
years  of  age,  did  not  at  this  or  any  other  time  indulge  in  the  smoking. 
While  the  two  priests  were  smoking  Qotchbuyaoma  entered  the  kiva, 
apparently  for  the  first  time  during  the  ceremony,  bringing  with  him 
a  bowl  of  comiwiki  and  a  gourd  of  water.  Removing  his  moccasins 
he  sat  down  on  the  west  of  the  fireplace  facing  old  Homiwushyoma 
with  the  two  adult  priests  who  engaged  in  the  hunt,  between  the  fire- 
place and  the  snake  whips,  the  four  men  thus  forming  a  semicircle. 
Immediately  after  his  entrance  in  the  circle  he  was  handed  a  pipe  by 
Lomanakshu  and  smoked  it.  Presently  another  member  entered, 
bringing  in  a  large  rattlesnake  in  the  sleeve  of  an  old  shirt,  which  he 
had  tied  at  both  ends.  This  was  deposited  by  the  side  of  the  two 
snake  bags  containing  snakes,  whereupon  he  removed  his  moccasins 
and  joined  the  circle  of  silent  smokers. 

Contrary  to  the  usual  custom,  the  snakes  were  not  transferred 
this  night  from  the  bags  to  the  snake  jars,  and  as  a  matter  of  fact  the 
snake  jars  had  not  yet  been  brought  into  the  kiva.*  Beyond  the 
smoking  indulged  in  by  the  Snake  men  during  the  evening  and  a  visit 
which  Lomanakshu  later  paid  to  the  Antelope  kiva,  where  he  smoked 

♦When  asked  the  reason,  later  on,  Lomanaksliu  said  that  they  had  gotten  home  ratlier  late 
that  evening,  and  as  there  had  been  no  special  need  of  tiie  vessels  that  night  he  had  not  sent  for 
them. 


i(S4        Field  Columbian  Museum — Anthropology,  Vol.  III. 

with  Polihungwa,  there  were  no  ceremonies  enacted.  All  priests  of 
both  Snake  and  Antelope  Fraternities  who  up  to  this  time  had  engaged 
in  any  way  in  the  ceremony  slept  in  the  kiva  during  the  night.  It  is 
expected  that  after  they  have  paid  their  first  visit  to  the  kiva  they  are 
to  pass  the  night,  as  well  as  the  remaining  nights  of  the  ceremony,  in 
the  kiva.  As  will  be  seen  later,  owing  to  the  great  necessity  of  the 
priests  to  attend  to  their  crops  in  the  fields,  those  who  were  to  play  a 
minor  part  in  the  ceremony  did  not  put  in  an  appearance  until  later 
■on.  The  chief  priests  of  both  societies  of  course  naturally  sleep  in 
the  kiva  during  each  ceremonial  night  from  the  beginning  of  the  cer- 
emony. 

Third  Day  (Loshtala,   Second  Day),  August  15. 

On  entering  the  Snake  kiva  at  seven  o'clock  in  the  morning  of 
this  day  it  was  found  to  be  deserted  except  for  Homiwushyoma  and 
Choshnimtiwa.  Evidently  there  had  been  no  change  during  the  night, 
except  that  the  snake  whips  had  some  time  during  the  night  been 
removed  to  the  west  side  of  the  snake  bags  and  were  now  lying  on  a 
large  Oraiba  basket  tray.  Both  the  Snake  and  Antelope  natsis  were 
in  position  as  usual.  Presently  a  boy  about  ten  years  of  age  entered 
the  kiva,  bringing  with  him  a  bowl  of  food.  .  Soon  another  boy  enters 
Avith  a  tray  of  piki  and  a  bowl  of  stew.  Then  followed  Lomanakshu 
and  two  other  Snake  priests,  bringing  with  them  their  food.  While 
they  were  eating  Lomanakshu,  who  had  had  his  breakfast  very  early 
in  the  day,  seated  himself  to  the  west  of  the  fireplace  with  his  plume 
box  and  began  making  nakwakwosis. 

The  Antelope  kiva  likewise  at  this  early  hour  had  been  deserted, 
the  natsi  being  in  place  as  usual.  Within  a  short  space  of  time  Poli- 
hungwa and  Sikangpu  entered  the  kiva.  Sikangpu  immediately  upon 
his  arrival  began  making  nakwakwosis,  of  which  he  made  five  of  the 
usual  length  which  were  colored  red,  and  one  with  a  longer  string 
which  was  not  colored  red.  The  feathers,  it  was  ascertained,  used  in 
these  nakwakwosis  were  those  of  the  duck.  In  the  meantime  the  boys, 
as  usual,  had  now  returned  to  the  kiva,  bringing  with  them  food  which 
they  ate  with  Shakventiwa.  At  the  conclusion  of  their  meal  the  kiva 
was  partially  swept  and  put  in  order  by  Polihungwa,  who  then  seated 
himself  by  the  side  of  the  fireplace  and  filled  two  pipes.  One  of  the 
boys  was  sent  out  and  soon  returned  with  a  live  coal,  with  which  the 
chief  priest  lighted  two  pipes,  passing  one  to  Sikangpu,  whereupon 
both  smoked  for  several  minutes  in  silence.  Polihungwa  then  picked 
up  the  tray  of  sacred  meal  upon  which  had  been  deposited  the  six 
nakwakwosis  just  made  and  smoked  o^^er  them  four  times.     The  tray 


June,  1902.      The  Mishongnovi  Ceremonies — Dorsey.  185 

was  handed  to  the  other  priest,  who  repeated  the  performance.  Just 
after  this  consecration  of  the  nakwakwosis  began  the  boys  all  left 
the  kiva. 

On  returning  to  the  Snake  kiva  it  was  noticed  that  the  morning 
meal  had  been  concluded  and  the  food  bowls  and  refuse  had  been 
removed  from  the  kiva.  Choshnimtiwa  left  the  kiva  and  soon  returned 
with  a  large  native  water  jar,  flat  on  one  side  and  globular  on  the 
other.  Sitting  down  on  the  platform,  with  a  sharp-pointed  stone 
he  proceeded  to  break  a  hole  in  its  upper  side  which  was  enlarged  to 
about  two  inches  in  diameter.  He  then  fastened  several  bits  of  corn 
cobs  together  by  means  of  a  yucca  string  and  fitted  them  to  the 
aperture  as  a  stopper,  another  stopper  being  provided  in  the  same 
manner  for  the  regular  opening  of  the  jar.  This  work  concluded,  he 
left  the  kiva  again  and  soon  returned  with  a  blanket  containing  sand. 
This  sand  was  gotten  from  one  of  the  sand  hills  west  of  the  mesa. 
Usually  a  man  of  the  Sand  clan  gets  the  sand  used  in  ceremonies, 
but  if  none  is  obtainable  any  one  may  get  it,  preference,  however, 
being  given  to  clan  members  related  to  the  Sand  clan.  Sometimes  a 
man  is  called  that  belongs  to  the  Sand  clan,  though  he  may  be  no 
participant  of  that  particular  ceremony.  He  passed  the  blanket  to 
Nakwayeshwa  who  carried  it  to  the  southeast  corner  of  the  kiva,  and 
the  sand  was  there  spread  out  on  the  stone  floo^  to  the  depth  of  about 
two  inches,  covering  an  area  of  about  two  by  three  feet.  On  this 
sand  bed  was  placed  the  large  water  jar,  with  the  flat  side  down  and 
the  globular  side  with  the  hole  upwards  (see  PI.  LXXXHI,  /;). 
Lomanakshu,  who  had  been  sitting  just  to  the  south  of  the  fireplace, 
now  lighted  the  pipe  of  old  Homiwushyoma  by  means  of  the  cedar 
bark  fuse  which  was  now  exhausted,  whereupon  Choshnimtiwa  made 
another  one.  With  the  new  fuse  Lomanakshu  lighted  two  additional 
pipes,  one  of  which  he  handed  to  his  brother,  Nakwayeshwa,  and  the 
other  he  smoked  himself.  Thus,  as  they  smoked,  they  were  in  the 
usual  position  which  had  been  maintained  up  to  this  tirrve,  with  Homi- 
wushyoma on  the  east  and  Nakwayeshwa  on  the  west.  While  they 
-were  smoking  Choshnimtiwa  left  the  kiva  and  returned  with  a  pine 
box  two  feet  in  length  and  a  foot  in  height.  In  the  bottom  of  this 
box  he  cut  a  hole  about  two  inches  in  diameter  which  he  provided 
with  a  corn-cob  stopper,  as  in  the  case  of  the  earthenware  vessel. 
The  box  was  then  placed  by  the  side  of  the  water  vessel  in  the  south- 
east side  of  the  kiva,  with  its  lower  arm  buried  in  the  sand.  Nakwah- 
ungwa  entered  the  kiva,  bringing  with  him  a  small  red  cotton  bag 
containing  a  snake,  which  he  placed  by  the  side  of  the  other  bags  and 
the  sleeve.     This  Snake  man,  it  will  be  remembered,  was  the  one  who 


i86        Field  Columbian  Museum — Anthropology,  Vol.  III. 

brought  the  sleeve  containing  the  snake  to  the  kiva  on  the  previous 
evening.  He  then  removed  his  shirt  and  trousers  and  went  over  to 
the  Antelope  kiva.  A  woman's  voice  was  heard  on  the  outside  of 
the  kiva,  whereupon  Homiwushyoma  ascended  the  ladder  and  soon 
returned  with  a  roasted  rabbit  which  was  at  once  divided  between  the 
two  boys  who  had  retained  their  position  on  the  platform.  Nakwah- 
ungwa  now  returned  from  the  Antelope  kiva,  bringing  with  him  the 
nakwakwosis  which  had  been  made  and  consecrated  by  th^  Antelope 
priest,  as  has  already  been  described.  Placing  the  nakwakwosis  on 
the  tray  containing  the  sacred  meal,  he  emptied  a  pipe  and  refilled  it, 
smoking  upon  them  four  times.  While  this  consecration  of  the  bahos 
was  going  on  by  these  few  priests,  additional  Snake  members  began 
to  enter  the  kiva  from  time  to  time.  As  a  rule,  immediately  upon 
entering  the  kiva,  they  removed  their  shirts  and  trousers,  letting  down 
their  hair  and  taking  a  position  in  a  constantly  increasing  number, 
forming  a  circle  about  the  fireplace,  where  they  joined  the  smokers, 
each  exchanging  terms  of  relationship  as  the  pipe  was  passed  to  him. 
The  tray  containing  the  nakwakwosis  is  also  passed  to  each  one,  who 
smokes  over  it  slowly  and  deliberately,  puffing  smoke  directly  upon 
the  nakwakwosis  four  times.  Among  the  newcomers  was  another 
boy,  bearing  with  him  an  old  fiour  sack  filled  with  many  rolls  of  fine 
wafer-like  piki  bread.  During  all  this  time  strict  decorum  was  main- 
tained in  the  kiva,  and  a  seriousness  was  maintained  by  all  alike. 
Lomanakshu  then  addressed  the  men  at  considerable  length  in  a  low 
voice,  all  responding  ^^Anchaa''  (all  right,  or  amen).  He  claims  that 
he  repeats  the  speech  made  to  him  by  Polihungwa  in  the  Antelope  kiva, 
to  which  he  adds:  Yan  hakam  itamui  ookalanta  (that  way  he  urges  us). 
At  the  conclusion  of  his  address  the  old  blind  priest,  Homiwushyoma, 
addressed  the  priests  at  considerable  length,  at  the  conclusion  of 
which  they  answered  "  Owe'"  (Yes).  Another  boy  entered,  bearing  a 
tray  of  ///'/  and  two  roasted  rabbits.  Another  Snake  priest  entered, 
bringing  witb  him  a  snake  whip  which  he  deposited  with  the  other 
whips  lying  on  the  sack.  He  also  disrobed  and  took  a  place  by 
Homiwushyoma  and  lighted  a  pipe  and  began  smoking  in  silence. 
At  this  point  a  number  of  masks  and  other  paraphernalia  belonging 
to  the  different  Katcinas,  which  up  to  this  time  had  been  lying  in 
promiscuous  confusion  on  the  banquette  of  the  kiva,  were  gathered 
together  in  blankets  and  removed  by  Choshnimtiwa  and  Lomakuiwa. 
Still  another  priest  entered  for  the  first  time  during  the  ceremony  and, . 
after  disrobing,  joined  the  semicircle  of  the  smokers.  There  were 
now  twelve  in  the  kiva,  all,  except  the  boys,  in  a  semicircle  engaged 
in  fraternal  smoking.      The   nakwakwosis  having    been    returned   to 


June,  1902.      The  Mishongnovi  Ceremonies— Dorsey.  187 

their  original  position  in  front  of  the  pile  of  snake  whips,  Lomanakshu 
now  gave  to  one  of  the  priests  four  nakwakwosis  and  a  small  bag  of 
meal,  which  he  tied  up'in  an  old  cotton  handkerchief  and  left  the  kiva. 
Presumably  these  were  deposited  in  some  shrine  or  spring.*  Loman- 
akshu next  gave  to  each  of  the  priests  present  a  single  red-stained 
nakwakwosi,  which  he  tied  into  his  hair.  At  this  point  another  priest 
entered,  joined  the  circle  and  smoked,  after  having  disrobed,  and 
Lomanakshu  securing  his  feather  bags  made  for  him  a  nakwaita,  his 
supply  having  been  exhausted  in  the  distribution  just  mentioned. 
Tht-n  Lomanakshu  filled  his  mouth  with  water  and,  ascending  to  the 
kiva  hatchway,  turned  to  the  east  and  washed  his  face  and  hands  and 
entered  the  Antelope  kiva.  During  his  absence  the  Snake  priests 
began  active  operations  for  the  hunt.  The  majority  of  them,  having 
in  some  niche  in  the  kiva  wall  an  individual  buckskin  sack  contain- 
ing red  paint,  secured  it  and  with  this  they  painted  their  faces  a  light 
red  color,  and  with  the  finger  painted  a  deep  red  line  down  each  breast 
over  the  nipples. 

On  Lomanakshu's  entering  the  Antelope  kiva  he  was  greeted  by 
the  Antelope  priest  and  sat  down  with  him  by  the  side  and  to  the  west 
of  the  fireplace.  Polihungwa  then  lighted  a  pipe  filled  with  native 
tobacco,  and  taking  up  a  meal  tray  upon  which  were  four  nakwakwosis 
which  he  had  made  early  that  morning,  he  smoked  over  them  four 
times.  He  then  deposited  the  tray  on  the  floor  and  passed  the 
pipe  to  Lomanakshu,  exchanging  terms  of  relationship,  who  also 
held  the  tray  in  front  of  him  and  smoked  on  the  nakwakwosis  four 
times.  Arising,  he  went  to  the  rear  of  the  kiva  where  he  smoked  on 
each  one  of  the  Antelope  tipotiies  and  returned  to  the  side  of  Poli- 
hungwa where  he  finished  smoking  the  pipe.  There  was  then  an 
interchange  of  speeches  between  the  two  chiefs,  and  Lomanakshu 
took  up  the  nakwakwosis,  together  with  a  handful  of  meal  which  he 
rolled  up  in  a  corner  of  his  blanket,  whereupon  he  began  to  address 
Polihungwa.  He  then  rose  and  sprinkled  meal  over  each  tiponi  four 
times  and  departed  for  his  own  kiva.  Here  he  transferred  the  nak- 
wakwosis and  meal  to  the  small  buckskin  sack,  adding  to  it  a  nak- 
wakwosi with  an  unusually  long  feather  from  his  own  tray.  He 
then  gathered  several  pipes  and  some  native  tobacco,  together  with 
corn  husks  to  be  used  as  cigarettes,  which  had  been  brought  in 
by  one  of  the  priests,  and  placed  them  in  another  sack.  He  then 
fastened  by  means  of  a  cord  around  his  neck  a  small  sack  of  red  paint. 
The  priests  then  began  to  examine  the  snake  sacks,  each  one  being 

•Upon  inquiry,  Lomanakshu  stated  later  that  this  man  had  wanted  to  go  to  his  field  and  he 
had  <iven  liim  some  prayer  otferinKs,  which  was  usually  done  on  such  occasions. 


i88        Field  Columbian  Museum — Anthropology,  Vol.  III. 

careful  to  select  a  sack  whrch  was  in  perfect  condition.  To  each  one 
of  the  priests  was  then  handed  by  Lomanakshu  a  snake  whip  and  a 
small  bag  containing  meal. 

It  will  be  noticed  that  the  snakes  which  had  been  brought  in  after 
the  first  day's  hunt  to  the  north,  as  well  as  the  snake  which  had  been 
brought  in  the  sleeve  on  the  previous  night  and  the  one  brought  in 
early  this  morning,  were  still  lying  by  the  side  of  and  to  the  east  of  the 
snake  whips,  and  it  seemed  at  this  time  as  though  the  snakes  were 
not  to  be  transferred  to  the  receptacles  which  had  been  provided  for 
them  early  in  the  morning  until  the  return  of  the  priests  that  night. 
This  seemed  all  the  more  probable  as  the  men  were  apparently  ready 
to  leave  the  kiva.  The  writer,  desiring  to  follow  them  on  the  hunt, 
had  occasion  to  leave  the  kiva  in  order  to  secure  a  camera.  But  upon 
his  entering  the  kiva  after  the  men  had  departed,  later  in  the  day,  it  was 
found  the  snakes  had  been  transferred.  In  other  words,  the  Snake 
men,  although  seemingly  willing  to  permit  of  our  observing  all  the 
details  of  the  ceremony,  had  not  yet  brought  themselves  to  the  point 
of  permitting  us  to  witness  the  transferring  of  the  snakes.  It  was 
noted  on  this  return  that  both  jar  and  box  had  been  sprinkled  with 
meal.    . 

Lomanakshu  leading  the  way,  the  Snake  priests  filed  out  of  the 
kiva,  where  each  one  took  up  his  digging  stick,  which  had  either  been 
there  from  the  night  before  or  had  been  brought  with  him  and  there 
deposited  that  morning;  some  of  them  had  also  provided  them- 
selves with  bent  rabbit  sticks.  Still  with  Lomanakshu  in  the  lead 
they  started  off  at  a  brisk  pace  toward  the  west  on  the  second 
day's  ceremonial  hunt.  Taking  the  trail  just  south  of  the  kiva 
leading  down  into  the  first  terrace  they  passed  on  toward  the 
west  along  the  ledge  until  they  came  to  the  Shipaulovi  trail  where 
they  descended  down  the  mesa  making  straight  for  Toreva  spring. 
Here  they  filed  around  on  the  west  side  of  the  spring.  The  better  to 
understand  what  followed  it  will  be  necessary  to  say  a  word  concern- 
ing the  approaches  leading  down  to  the  water  (see  PI.  LXXXVI). 
The  spring  may  be  approached  from  either  the  east  or  the  west  side, 
where  a  descending  path  supported  by  a  wall  of  stone  laid  in  courses 
leads  to  the  first  terrace.  Here  again  two  diagonally  opposite  paths 
similarly  constructed  lead  to  the  second  terrace,  where  again  paths 
lead  to  the  third  terrace,  the  terraces  of  course  decreasing  in  size 
downward.  The  surface  of  the  water  surrounded  by  the  third  terrace 
is  about  twenty  feet  in  diameter.  The  outlet  of  the  spring  is  to  the 
south  where  it  is  bridged  at  the  second  terrace  by  a  rough  hewn  plank. 
On  the  north  side  of  the  spring  stands  a  large  rock  which  in  height  is 


to  WSfWU'J^ 


PL.  LXXXVI.    ToREVA  Spring. 


This  large  spring  lies  at  the  foot  of  the  trail  leading  to  the  west  from 
Mishongnovi. 

The  three  terraces  and  the  large  rock  with  its  two  shrines  are  important 
features  of  the  spring. 


LIBRARY 

Of  THE 

UNIVERSITY  of  ILLINOIS 


June,  1902.      The  Mishongnovi  Cekkmonies — Dorsey.  189 

equal  to  the  combined  height  of  the  three  terraces.  The  base  of  the 
rock  is  somewhat  pointed  so  that  toWards  its  middle  it  slightly  over- 
hangs the  water  of  the  spring.  The  first,  second  and  third  terraces 
are  interrupted  at  this  point  and  to  cross  around  the  spring  on  the 
first  and  second  terraces  is  not  possible,  while  on  the  third  terrace 
access  from  one  side  to  the  other  may  be  had  by  stepping,  when  the 
spring  is  low,  on  a  rock  which  just  reaches  the  surface  of  the  water. 

With  the  priests  standing  in  a  single  line,  Lomanakshu  and 
Lomakuiwa  started  on  alone,  descending  by  the  path  until  the  second 
terrace  had  been  reached.  Having  entered  from  the  west  side,  it  was 
necessary  for  them  to  make  a  dextral  circuit,  which  is  contrary  to  the 
usual  ceremonial  circuit  of  the  Hopi.  They  advanced  in  a  stooping 
posture,  Lomanakshu  shaking  his  snake  whip  in  front  of  him  with  the 
old  man  following  close  behind.  On  reaching  the  water's  edge  just 
to  the  east  on  the  north  side  of  the  rock,  Lomanakshu  stepped  over 
to  the  west  side  of  the  rock  while  Lomakuiwa  halted  on  the  east  side. 
Lomanakshu  continued  shaking  his  snake  whip,  but  now  over  the 
water,  while  Lomakuiwa  stooped  and  sprinkled  meal  in  the  water  and 
with  his  hand  tossed  the  water  in  the  four  directions,  praying  all  the 
while  in  a  low  voice.  Then  he  stood  erect  and  handed  over  this  arm  of 
the  spring  a  pinch  of  meal  to  Lomanakshu,  who  stooped  and  dropped 
the  meal  in  the  water  and  flipped  the  water  in  the  four  directions, 
uttering  a  silent  prayer  all  the  time.  In  the  meantime  the  remaining 
priests  had  filed  in  single  line  down  on  to  the  lower  terrace  and  on 
the  nofthwest  side  of  the  large  rock,  the  head  line  now  being  next 
Lomanakshu.*  Lomakuiwa  now  crossed  over  and  gave  to  each  one 
a  pinch  of  the  meal,  whereupon  each  went  through  the  performance 
just  described.  All  now  drank  from  the  spring  by  a  peculiar  motion, 
which  seems  to  be  universally  known  in  the  southwest,  by  throwing 
water  into  the  mouth  by  means  of  a  rapid  motion  of  the  hand. 
Lomanakshu  now  passed  to  the  head  of  the  line  on  the  lower  terrace 
and  leading  the  way  they  gained  the  summit  at  the  spring,  where  they 
immediately  set  out  towards  the  rough  and  broken  coimtry  lying 
between  Mishongnovi  and  Shongopavi  and  shut  in  by  the  mesa  at  the 
near  north.  They  had  not  proceeded  more  than  a  hundred  yards 
when  they  began  their  hunt,  each  individual,  as  a  rule,  striking  out 
alone.  The  hunt  was  continued  until  seven  o'clock  in  the  afternoon, 
as  has  already  been  described  for  the  previous  day,  but  with  rather 

•Considerable  interest  attaches  Itself  to  this  ceremony  in  view  of  the  fact  that  during  the 
afternoon  information  was  volunteered  by  one  of  the  Snake  priests  that  this  spring,  as  are  all 
springs,  is  the  liome  of  a  BallAJfkkong.  the  sreat  |)lumed  serpent,  and  that  prayers  were  especiallv 
addressed  to  him  that  the  hunters  might  he  successful,  that  the  snakes  ini/lit  not  see  them  and 
consequently  that  the  snakes  would  not  hite  them. 


igo        Field  Columbian  Museum — Anthropology,  Vol.  III. 

indifferent  success,  inasmuch  as,  owing  to  a  very  slight  fall  of  rain 
the  night  before,  the  surface  of  the  earth,  usually  of  fine  dust,  was 
now  in  a  caked  condition  and  it  was  not  therefore  easy  to  track  the 
snakes,  and  this  is  usually  the  most  available  way  of  finding  them. 
On  visiting  the  Snake  and  Antelope  kivas  on  the  afternoon  of  this 
day  they  were  found  practically  deserted;  the  Antelope  priests  spend- 
ing the  day  in  looking  after  their  crops  in  the  field  and  the  Snake  kiva 
being  kept  by  old  blind  Homiwushyoma. 

Although  two  of  the  Snake,  men  were  followed  this  day  for  sev- 
eral hours,'  yet  in  neither  case  was  there  any  success,  consequently 
the  actual  capture  of  a  snake  was  not  witnessed.  One  Snake  priest, 
however,  described  the  process.  According  to  his  statement,  when 
the  snakes  are  not  dug  out  of  the  ground  they  are  generally  found 
coiled  up  asleep  under  a  sage  brush.  In  this  case  sacred  meal  is  first 
sprinkled  toward  them.  Should  the  snake  now  start  to  make  its 
escape  it  is  immediately  picked  up  by  the  naked  hand  just  back  of  the 
neck  and  thrust  into  the  snake  sack  which  each  priest  always  has  with 
him.  Should,  however,  the  snake  assume  a  striking  attitude  the 
snake  whip  is  generally  waved  in  front  of  it,  whereupon  it  uncoils 
and  is  then  captured.  It  is  believed  that  the  capture  of  a  snake 
in  the  field  has  been  witnessed  and  described  by  a  single  pair  of 
observers. 

At  seven  o'clock  in  the  evening  the  line  of  Snake  priests  on  their 
return  from  the  hunt  was  seen  coming  up  the  trail  of  the  lower  mesa. 
Having  gained  the  summit  of  this  lower  mesa  they  halted,  faced  the 
east  on  the  trail  while  Lomanakshu  uttered  a  silent  prayer  and  then 
deposited  a  single  red-stained  nakwakwosi  on  the  trail.  He  next 
scattered  meal  over  it  and  waved  his  snake  whip  over  it.  The  line  then 
started  for  the  kiva,  each  priest  as  he  passed  the  nakwakwosi  facing 
again  towards  the  east  and  sprinkling  the  nakwakwosi  meal  and  wav- 
ing over  it  his  snake  whip.  Having  arrived  at  the  kiva  hatchway 
each  one,  just  before  descending,  dropped  his  digging  stick.  Having 
entered  the  kiva,  they  first  deposited  their  whips  in  their  accustomed 
place  on  the  old  bearskin  sack,  and  then  the  sacks  containing  the 
snakes  were  deposited  in  a  row  by  the  side  and  to  the  east  of  the 
snake  whips,  while  the  others  placed  their  empty  bags  on  the  other 
bundle  to  the  west  of  the  snake  whips  where  the  other  snake  parapher- 
nalia lay  in  confusion.  Lomanakshu  then  spoke  a  few  -yv^ords  to  old 
Homiwushyoma,  presumably  informing  him  as  to  the  success  of  their 
hunt,  and  he  answered  ^'■Kwakkwai.''''  They  then  lounged  about  in 
different  parts  of  the  kiva,  chiefly  upon  the  platform,  removed  their 
moccasins  and  shook  out  the  sand  for  a  few  moments.      Lomanakshu 


June,  1902.      Thk  Mishongnovi  Ceremonies—  Dorsey.  191 

and  one  or  two  of  the  older  priests  took  their  accustomed  place  near 
the  fireplace  where  they  began  smoking.  The  snakes  were  not  trans- 
ferred that  night  to  the  snake  receptacles,  nor  was  any  further  cer- 
emony indulged  in,  either  in  the  Snake  or  Antelope  kiva. 


Fourth   Day  (Bayishtala,   Third  Day),   August  16. 

On  entering  the  Snake  kiva  early  in  the  morning  of  this  day  the 
majority  of  the  priests,  eleven  in  number,  were  found  eating  on  the 
platform.  Lomanakshu  was  seated  on  the  west  side  of  the  main  floor 
of  the  kiva  making  nakwakwosis.  The  snakes  had  been  transferred 
from  the  sacks  to  the  snake  receptacles,  it  was  learned,  immediately 
after  our  departure  on  the  previous  night.  As  the  men  gradually 
concluded  their  meal  they  disrobed  and  took  their  accustomed  places 
in  the  semicircle  about  the  fireplace.  Choshnimtiwa  left  the  kiva  and 
soon  returned  with  cedar  bark  and  yucca  leaves,  from  which  Q6tch- 
buyaoma  made  cedar  bark  fuses.  With  these  Homiwushyorna  lighted 
a  pipe  and  began  smoking.  Other  priests  now  entered,  two  of  them 
puffing  violently  and  with  their  bodies  covered  with  perspiration.  It 
was  apparent  that  a  majority  of  the  priests  would  be  present  on  this 
the  third  day  of  the  hunt,  and  these  men  had  run  into  the  village 
from  their  fields  situated  a  long  distance  out  on  the  plains.  Presently 
some  one  shouted  from  the  outside  and  Homiwushyoma  went  out  and 
brought  back  a  sack  which  evidently  contained  one  or  more  snakes. 
This  was  put  to  the  east  of  the  snake  whips  by  the  side  of  another 
bag  which  had  been  brought  in  by  a  late  arrival.  The  priests,  as 
they  entered  from  time  to  time,  went  and  seated  themselves  almost 
directly  on  the  platform  for  the  morning  meal,  all,  however,  first  fill- 
ing their  mouths  with  water  and  going  outside  of  the  kiva  where,  by 
spurting  water  into  their  hands,  they  washed  their  faces. 

Lomanakshu  now  made  his  regular  visit  to  the  Antelope  kiva. 
On  taking  his  position  by  the  Antelope  priest,  by  whom  he  was  greeted, 
he  addressed  the  Antelope  priest  somewhat  as  follows:  Yesterday 
we  went  into  the  fields  to  the  west  and  performed  our  work  and 
accomplished  our  mission;  to-day  we  are  going  to  do  something,  we 
are  going  to  do  our  work  (/.  e.,  to  hunt  snakes).  The  answer  of  the 
Antelope  priest  was  this:  Yesterday  you  did  your  work,  you  did  it 
well;  to-day  you  are  going  out  to  accomplish  something;  may  you  be 
glad,  may  you  be  brave  I  Yesterday  you  were  out  and  did  that  thing; 
to-day  you  will  go  out  again.  Whereupon  Lomanakshu  answered  : 
May  we  be  glad,  may  we  be  brave!  Polihungwa  now  lighted  a  pipe 
filled  with  native  tobacco,  and  puffed  on  it  several  times  to  get  it 


192        Field  Columbian  Museum — Anthropology,  Vol,  III. 

thoroughly  lighted.  Then  taking  up  a  tray  containing  four  nakwak- 
wosis  and  a  pii/iii,*  which  he  had  made  earlier  in  the  day,  he  smoked 
upon  them  four  times  and  passed  the  tray  and  the  pipe  to  Lomanak- 
shu,  who  did  the  same.  The  tray  being  passed  back  to  Polihungwa, 
he  gave  the  nakwakwosis,  together  with  a  small  handful  of  meal,  to 
Lomanakshu,  who,  placing  them  in  the  corner  of  his  blanket,  arose, 
sprinkled  meal  upon  the  tiponis  as  before  and  returned  to  the  Snake 
kiva.'l'  Here  he  placed  the  nakwakwosis  and  meal  in  their  accustomed 
place  upon  the  tray  and  sat  down  in  his  usual  position,  /.  e.,  with  his 
knees  drawn  up  in  front  of  his  chin,  just  to  the  south  of  the  fireplace. 
The  fuse  being  lighted  by  Sikayoma  from  a  glowing  coal  which 
Choshnimtiwa  had  just  brought  in  and  passed  to  Lomanakshu,  he 
lighted  a  pipe  and,  after  smoking  for  some  minutes,  took  up  the  tray 
of  meal  with  the  nakwakwosi  in  his  left  hand  and,  holding  it  close  in 
front  of  him,  smoked  upon  the  nakwakwosi,  replacing  the  tray  in  its 
former  position  and  continued  smoking.  After  awhile  he  handed 
the  pipe  to  another  priest  in  the  circle,  who  picked  up  the  tray  and 
smoked  over  the  nakwakwosi  four  times  and  then  passed  the  pipe  to 
his  neighbor  on  his  left,  who  did  the  same.  The  late  arrivals  were 
now  about  concluding  the  morning  meal  on  the  platform.  The  pipe 
and  tray  of  nakwakwosis  were  now  passed  by  Lomanakshu  to  his 
brother,  Nakwayeshwa,  who  smoked  over  them.  Practically  all  the 
priests  had  now  concluded  eating,  had  washed  their  faces  and  hands 
in  the  manner  recently  described  on  their  re-entering  the  kiva  and  had 
resumed  their  positions  in  a  semicircle  about  the  fireplace.  Lomanak- 
shu then  made  the  usual,  somewhat  lengthy  address,  all  answering 
from  time  to  time,  '^Anchaa.'"  At  his  conclusion  the  old  blind  priest 
Homiwushyoma  spoke  at  length.  Again  Lomanakshu  lighted  with 
the  fuse  the  pipe,  which  had  been  replenished  with  native  tobacco, 
smoked  silently  and  passed  it  to  his  neighbor  on  the  left.  There  now 
was  begun  a  lengthy  discussion  as  to  whether  the  snakes  which  had 
been  brought  in  and  which  had  not  been  captured  in  the  regular  way 
by  the  snake  hunters  would  be  transferred  now  or  in  the  evening.  It 
was  finally  decided  to  postpone  their  transfer  until  later  in  the  day. 
The  chief  reason  for  this  was  the  fact  that  the  priests  had  up  to  this 
time  provided  only  two  receptacles  for  the  snakes,  and  it  w'as  not 
thought  desirable  to  crowd  them  too  much  by  placing  more  in 
these  two. 


♦Lomanakshu  says  he  keeps  this  piihii  until  he  is  ready  to  return  homeward  from  the  snake 
hunt,  when  he  i)laces  it  on  the  trail  (though  it  be  only  an  imaginary  onei  on  which  he  is  to  return 
homeward,  as  a  wish  or  prayer  for  a  safe  return. 

tPolihungwa  then  also  sends  four  messengers  to  the  four  world  quarters  with  a  single  green 
baho  and  some  cornmeal  each. 


June,  1902.      The  Mishongnovi  Ceremonies — Dorsey.  193 

Active  preparations  were  begun  by  many  of  the  priests  for  the 
coming  hunt.  Those  who  had  not  previously  done  so  began  to  dis- 
robe, loosened  their  hair,  which  was  combed  out  carefully  by  means 
of  native  brushes.  It  was  curious  to  note  the  change  in  the  spirit  of 
the  men  each  morning  as  they  began  making  preparations  for  the 
hunt.  While  directing  their  attention  to  the  consecration  of  the 
nakwakwosis,  silence  and  a  spirit  of  seriousness  pervaded  the  kiva. 
Now,  however,  the  tension  was  broken  and  the  men  talked  freely 
among  themselves,  laughing  and  joking  without  restraint.  The  food 
bowls  were  gathered  up  into  one  pile  and  put  away  in  a  corner  on 
the  platform  and  the  kiva  was  placed  in  order.  Lomanakshu  then 
distributed  to  the  new-comers  who  had  not  been  present  on  the  snake 
hunt  of  the  previous  day  a  nakwakwosi,  which  each  tied  in  his  hair. 
Then,  as  before,  some  of  the  younger  priests  began  arranging  bundles 
of  food  which  had  been  brought  in  for  the  journey,  while  Lomanakshu 
gathered  native  tobacco  and  pipes,  which  he  made  into  a  bundle  and 
swung  around  his  hips,  tying  the  strings  of  the  bundle  in  front  of  him. 
Some  of  the  other  priests  also  took  up  from  the  large  sack  of  native 
tobacco  a  handful  together  with  corn  husks  for  cigarettes.  It  is  inter- 
esting, in  this  connection,  to  note  that  a  white  visitor  to  the  kiva  had 
deposited  a  large  sack  of  American  tobacco  as  a  peace-offering. 
His  advances,  however,  had  not  been  accepted,  and  he  was  not 
permitted  again  to  enter  the  kiva.  His  offering  of  tobacco  was 
permitted  to  remain,  however,  in  the  position  in  which  he  had 
placed  it  by  the  fireplace.  On  this  morning  one  of  the  men 
began  opening  the  sack,  evidently  for  the  purpose  of  taking  some 
of  the  tobacco  with  him  on  the  hunt,  but  he  was  severely  repri- 
manded by  the  chief  priest  and  returned  the  sack  to  its  original 
position. 

After  all  had  had  their  faces  painted  in  the  usual  manner  and 
had  daubed  two  streaks  of  red  down  the  breast  to  the  waist,  each  man 
selected  a  snake  whip  from  the  pile,  while  Lomanakshu  turned  over 
the  snake  bags,  looking  for  those  which  were  in  perfect  condition, 
which  he  distributed  among  the  Snake  priests.  He  also  distributed 
to  those  to  whom  he  had  not  previously  given  them  small  bags  con- 
taining sacred  meal.  At  fifteen  minutes  after  eleven  o'clock  they 
slowly  filed  out  of  the  kiva  with  Lomanakshu  at  the  head  of  the  pro- 
cession, taking  up  their  digging  sticks  as  they  gained  the  hatchway 
and  forming  in  line  until  all  were  ready.  It  was  noticed  this  morn- 
ing that,  in  addition  to  the  digging  sticks,  there  were  many  putskohos 
(rabbit  sticks)  present.  The  entire  Snake  Fraternity,  twenty  in  num- 
ber,   including   several   small   boys,  were  present   for  this  morning's 


194        Field  Giii.umiuan  Musku.m — Anthroi'oi.ociv,  Vot,.  III. 

hunt,   except  old    blind   Homiwushyoma,    who    remained    behind    as 
usual  to  guard  the  kiva. 

This  being  the  third  day  of  the  ceremonial  hunt  they  immediately 
started  down  the  south  trail  of  th€  village,  where  they  soon  scattered 
out  and  continued  the  hunt  throughout  the  day  (see  Pis.  LXXXVIl 
and  LXXXVIII).  Inasmuch  as  we  were  informed  that  there  was  no 
particular  ceremony  to  take  place  at  any  spring  or  shrine  this  day, 
the  priests  were  not  followed  very  far.  We  were  informed  by  Loman- 
akshu,  however,  that  at  a  distance  of  some  three  miles  in  the  plain 
they  would  encounter  a  small  spring  where  they  would  deposit  the 
nakwakwosis,  as  in  the  manner  described  for  the  first  day's  cer- 
emonial hunt. 

Throughout  the  day  and  until  the  return  of  the  Snake  priests, 
the  Snake  kiva  remained  entirely  deserted  except  for  old  Homi- 
wushyoma. The  Antelope  kiva  also  remained  deserted  for  the 
greater  part  of  the  day.  The  Antelope  priest,  however,  was  present 
throughout  the  entire  day  and  spent  the  morning  making  bahos.  Of 
these  he  made  four  single  green  bahos  four  inches  in  length.  These 
bahos  bore  no  facet  and  gradually  tapered  toward  one  end,  which 
terminated  in  a  round  point,  the  other  end  being  cut  off  square.  At 
this  larger  square  end  were  fastened,  about  an  inch  apart,  two  nak- 
wakwosis. In  addition  to  these  bahos  he  also  made  four  nakwak- 
wosis, consisting  of  a  cotton  string  three  inches  in  length,  to  one  end 
of  which  was  fastened  a  duck  feather.  These  bahos  and  nakwak- 
wosis form  the  offerings  which  are  to  be  made  to  the  shrines  of  the 
four  world  quarters  on  the  following  day  by  four  Antelope  priests. 

At  half-past  seven  in  the  evening  the  Snake  men,  twenty  in  num- 
ber, returned  to  the  village;  but  this  time  they  entered  the  village 
from  the  northeast  trail  instead  of  the  south,  as  had  been  expected. 
Why  this  was  done  is  not  known.  As  they  passed  into  the  kiva  one 
by  one  they  dropped  their  digging  sticks,  and  those  who  had  them 
their  rabbit  sticks,  on  the  outside  of  the  kiva,  and  those  who  carried 
bags  containing  snakes  deposited  them  by  the  side  of  the  other  bags, 
whereupon  they  removed  their  moccasins,  shook  out  the  dust  and 
then  began,  on  the  part  of  some,  the  ceremonial  and  fraternal  smoking 
about  the  hearth,  while  others  went  in  quest  of  food  for  the  evening 
meal.  The  snakes  were  not  transferred  to  the  receptacles  this  even- 
ing, nor  did  any  further  ceremonies  take  place,  either  in  the  Antelope 
or  Snake  kiva.  Two  rabbits  which  had  been  caught  on  this  day's 
hunt  were  taken  to  some  house  to  be  cooked  for  the  morrow's  morn- 
ing meal.  All  the  priests  are  supposed  to  spend  the  nights  through- 
out the  ceremony  in  their  respective  kivas. 


maffaO 


PL.  LXXXVII.    The  Third  Day's  Ceremonial  Hunt. 


a.  Snake  priests  about  to  leave  the  kiva. 

b.  Snake  priests  forming  in  line  just  outside  of  the  kiva. 

c.  Line  of  Snake  priests  with  Lomdnakshu,  the  chief  priest,  at  the  head, 
ready  to  leave  the  mesa. 

d.  The  Snake  priests  descending  to  the  fields  by  the  southeast  trail. 


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LIBRARY 

Oi  THE  „.- 

UNIVERSITY  of  ILLINOIS 


PL.  LXXXVIII.    The  Third  Day's  Ceremonial  Hunt. 


a.  The  line  of  Snake  priests  on  their  way  to  the  plain  south  of  the  village. 

b.  Lomdnakshu  passing  prayer-offerings  and  meal  to  one  of  the  priests,  to 
be  deposited  in  the  spring. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.   LXXXVIII. 


9  w :  V 


.*»*r^v55p 


The  Third  Day's  Ceremonial  Hunt. 


LIBRARY 

01-  THE 
UNIVERSITY  of  ILLINOIS 


June,  igo2.      Thk  Mishongnovi  Ckremoxies — Dorsev.  195 

Fifth  Day  (Nai.oshi'ai.a,   Fourth  Day),   August  17. 

On  approaching  the  kivas  early  on  this  morning  the  natsis  were 
found  in  their  usual  position,  but  within  the  kivas  there  were  indica- 
tions that  the  time  for  more  important  events  of  the  great  ceremony 
were  at  hand.  This  was  especially  noticed  in  the  large  number  of 
men  present  in  both  kivas,  and  as  a  matter  of  fact  all  of  the  men  have 
slept  in  or  on  their  respective  kivas,  and  the  Snakes  are  here  this 
morning  for  the  fourth  and  final  ceremonial  snake  hunt ;  and  while 
hitherto  only  one  or  two  of  the  Antelope  priests  had  been  present  at 
intervals  during  each  day,  yet  the  majority  of  the  Antelope  priests 
were  either  in  the  kiva  early  on  this  morning  or  put  in  their  appear- 
ance some  time  during  the  day.  On  entering  the  Snake  kiva  later  in 
the  morning,  about  eight  o'clock,  fifteen  priests  were  present  arranged 
in  a  semicircle  around  the  fireplace.  They  had  disrobed  and  loos- 
ened their  hair  and  were  engaged  in  smoking.  The  remains  of  the 
morning  meal  had  been  removed  from  the  kiva. 

In  the  Antelope  kiva,  Polihungwa  and  Sikangpu  were  found  at 
this  time  eating  breakfast  with  three  or  four  boys.  Polihungwa  imme- 
diately after  breakfast  began  making  nakwakwosis.  He  made  eight 
of  the  ordinary  nakwakwosis  with  the  eagle  breath  feather,  four  of 
which  he  colored  red  with  cuta,  and  one  puhii  (road  marker).  This 
consisted  of  a  cotton  string  about  twenty  inches  in  length  ter- 
minating in  an  eagle  breath  and  a  chat  feather.  It  was  also  noticed 
that  by  the  side  of  the  two  tiponis  lay  four  mong7vikurus,  or  priests' 
jugs.  These  had  been  brought  in  early  this  morning  by  Shakhungwa, 
Qomaletstiwa,  Sikanakpu  and  Shihkniwa. 

As  the  Snake  men  continued  the  fraternal  smoking  their  number 
was  added  to  from  time  to  time  until  the  entire  fraternity,  twenty  in 
number,  were  present.  As  each  newcomer  entered,  food  was  brought 
for  him,  of  which  he  partook,  Avhereupon  he  removed  his  clothing, 
loosened  his  hair  and  joined  the  circle  of  smokers.  Lomanakshu, 
assisted  by  his  brother  Nakwayeshwa,  now  began  making  nakwakwo- 
sis to  be  distributed  to  the  additional  priests  present  on  this  morning 
for  the  first  time.  As  each  of  the  priests  received  his  nakwakwosi  he 
tied  it  to  a  lock  of  his  hair.*  One  of  the  priests,  however,  happened 
to  be  a  boy  not  more  than  eight  years  of  age  whose  hair  had  been 
closely  cropped  by  the  government  school  teacher.  On  this  account, 
and  the  fact  that  he  was  entirely  naked,  arose  an  amusing  incident  as 
to  where  he  should  tie  his  nakwakwosi.     One  of  the  priests  suggested 

*In  every  ceremony  the  participants  tie  a  feather  to  their  hair,  the  time  when  this  is  done 
differing  in  tiie  different  ceremonies.  This  feather  is  called  nakwdita,  from  ttdwakna,  want,  wish, 
and  aoitaivakuii,  to  pray.    Lomanakshu  called  this  nakwaita  omawu-na-kivaita  (cloud  prayer). 


ig6        FiKM>  Cot  iMHiAN  MtsKUM — Anthropologv,  Vol.  111. 

that  he  put  it  through  his  ear — for  it  is  the  custom  of  the  Hopi  to 
have  large  holes  through  the  lobes  of  the  ears  through  which  a  string 
may  be  passed,  and  in  which  they  often  wear  silver  rings  or  a  short 
strand  of  turquoise  beads;  but  the  ears  of  this  boy  had  never  been 
pierced,  consequently  a  string  was  tied  around  his  neck  and  to  this 
was  attached  the  nakwakwosi. 

Lomanakshu  having  concluded  his  distribution  of  nakwakwosis 
to  the  priests,  made  his  way  to  the  Antelope  kiva,  where  he  sat  down 
in  his  accustomed  place.  While  Polihungwa  was  staining  red  four  of 
the  eight  nakwakwosis  which  he  had  just  finished  making,  old 
Sikangpu  obtained  a  tray  and  sat  down  to  the  right  of  Lomanakshu. 
Polihungwa  now  placed  the  nakwakwosis  upon  this  tray,  whereupon 
Sikangpu  lighted  a  pipe  with  native  tobacco,  and  after  puffing  it  for 
an  instant  passed  it  to  Polihungwa,  together  with  the  tray  of  nakwak- 
wosis. Four  times  he  smoked  over  the  prayer-offerings,  and  then 
deposited  the  tray  at  his  side,  continuing  smoking  for  some  minutes. 
He  now  handed  the  pipe  to  Lomanakshu,  who  took  the  tray  up  in  his 
hands  and  smoked  upon  the  nakwakwosis  five  times.  He  deposited 
it  in  front  of  him  and  continued  smoking.  Polihungwa  now  addressed 
Lomanakshu  at  length.  Lomanakshu  answered  '^Anc/iaa,"  and  in 
turn  addressed  Polihungwa.  These  speeches  could  not  be  recorded 
at  the  time  but  were  obtained  from  Polihungwa  later.  He  claims 
that  he  said  in  substance  the  following:  "Taai  uma  pio  angnan- 
kwushani.  Naniwok  momgwit  itamui  okwatowak  yokwani.  Puu 
uma  tcuat  hakam  tutwani  uma  aonanawaknani  puu  yokwani.  Pai 
owi  uma  hahlaikahkango."  (You  must  pray  that  the  clouds  from  the 
four  world  quarters  have  pity  on  us  and  rain  for  us.  And  if  you  find 
a  rattlesnake  you  must  pray  to  him  and  it  will  rain.  So  you  be  joy- 
ful. Well,  you  are  going  to  start  again.)  To  which  Lomanakshu 
replies:  "  Anchaa,  uma  hahlaikang  itamui  nuhtaita."  (All  right, 
you  joyfully  (or  gladly)  wait  for  us.)  Again  Polihungwa  made  a 
speech,  and  at  its  conclusion  passed  the  eight  nakwakwosis  and  the 
piiJitavito  Lomanakshu  together  with  some  sacred  meal.  Lomanakshu 
arose,  sprinkled  meal  on  each  of  the  two  iiponis,  and  placing  the 
nakwakwosis  and  meal  in  a  corner  of  his  blanket,  returned  to  the 
Snake  kiva,  where  he  separated  the  painted  from  the  unpainted  nak- 
wakwosis and  placed  them  in  two  piles  on  a  basket  tray  upon  some 
meal  which  Lomanakshu's  brother,  Nakwayeshwa,  had  just  previously 
brought  in.  Lomanakshu  sat  down  between  the  fireplace  and  the 
snake  whips  with  his  back  to  the  rear  of  the  kiva  as  usual,  filled  a 
pipe  with  native  tobacco,  lighted  it,  took  up  the  tray  and  smoked 
over  the  nakwakwosis  four  times.      Replacing  the  tray  upon  the  floor 


L'BRARy 
•..  Of  THE 

UNlVERSJry  of  ILLINOIS 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.    LXXXIX. 


The  Exterior  of  the  Snake  and  Antelope  Kivas. 


Pl.  LXXXIX.    The  Exterior  of  the  Snake  and  Antelope  Kivas. 


a.  The  Snake  kiva,  showing  digging  sticks,  rabbit  sticks,  etc.,  at  the  mouth 
of  the  kiva. 

b.  An  Antelope  priest  entering  the  kiva  with  fiiki  bread. 


If  ^/"(i.     J,  ;</)  ■inr.iif 


Tjjna  yf.'i'n^  aqol-jJoA  nA 


June,  1902.      The  Mishongnovi  Ceremonies — Dorsey.  197 

by  his  side  he  smoked  for  a  few  minutes  and  again  picked  up  the  tray 
and  consecrated  the  bahos  as  before.  The  majority  of  the  priests 
present  who  had  been  sitting  in  the  circle  now  began  to  move  about, 
searching  for  paint  bags  and  making  preparations  for  their  departure. 
They  painted  their  faces  as  usual,  together  with  the  breasts,  and  the 
hair  of  those  who  had  not  already  done  so  was  carefully  shaken  out 
and  combed.  Food  was  now  brought  into  the  kiva  and  was  made  up 
into  bundles  that  it  might  be  more  easily  transported,  to  the  fields. 
Lomanakshu  then  prayed,  being  answered  by  all  present,  ^'■Anchaa" 
smoked  for  some  time,  then  arose  and  made  careful  examination  of 
the  bags,  a  perfect  one  of  which  was  handed  to  each  priest,  where- 
upon they  filed  out  of  the  kiva,  seized  their  digging  sticks  and  rabbit 
sticks  (see  Plate  LXXXIX)  and  descended  by  the  east  trail  into  the 
plain  lying  between  Mishongnovi  and  Walpi.  As  they  left  the  kiva 
it  lacked  but  a  few  minutes  of  twelve  o'clock.  This  was  the  fourth 
and  final  ceremonial  day's  hunt  and  consequently  was  to  the  east. 

On  entering  the  Antelope  kiva  immediately  after  the  departure 
of  the  Snake  men,  Sikanakpu  was  found  smoking  over  the  mong- 
wikurus  which  remained  in  the  same  position  as  when  seen  early  this 
morning.  Of  the  other  three  men  in  the  kiva  at  this  time  Poli- 
hungwa  was  seated  on  the  west  side  of  the  main  floor  of  the  kiva  con- 
tinuing the  manufacture  of  prayer-offerings.  He  had  already  brought 
in  his  stone  paint  grinders,  two  in  number,  and  an  eagle  and  a  duck 
skin.  He  made  sixteen  nakwakwosis,  each  one  containing  an  eagle 
and  duck  feather.  These  he  did  not  stain  red,  but  when  finished 
he  placed  them  on  the  tray  containing  sacred  meal.  He  then  began 
making  bahos.  The  other  members  now  began  to  make  preparation 
for  the  erection  of  the  altar  and  the  sand  mosaic.  Namurztiwa  now 
left  the  kiva,  having  been  sent  by  Sikanakpu*,  and  soon  returned 
with  two  bags  of  valley  sand  which  he  had  obtained  from  a  pissat- 
chmo  (sand  hill)  north  of  the  village.  During  the  absence  of 
Namurztiwa,  Sikangpu  began  sweeping  the  kiva,  first  slightly 
sprinkling  it  by  spurting  water  over  the  floor  from  his  mouth.  Soon 
Namurztiwa  returned  with  two  blankets  full  of  sand  which  he  deposited 
on  the  floor  of  the  kiva  to  the  rear  of,  and  on  the  east  side  of,  the  fire- 
place. One  of  the  boys  (three  having  recently  entered  the  kiva)  was 
sent  out  of  the  kiva  and  soon  returned  with  three  different  sized  sift- 
ers or  loosely  woven  basket  trays  of  yucca  fibre.  Sikanakpu  then 
placed  the  mongkohos  and  tiponis  near  the  end  banquette  of  the  kiva 

*It  is  interesting  to  note  tiiat  Sikanakpu  formed  an  exception  to  the  other  priests  in  the 
kiva  on  this  day,  for  instead  of  tiie  usual  scant  loin  cloth  he  wore  the  ceremonial  blue  kilt 
Ksakwapitkund). 


ig8        Field  Coi.l.mhian   Muskum — Anthropoi,()(;v,  \'()i,.  III. 

and  began  sprinkling  yellow  sand  on  the  floor  near  the  center  of  and 
toward  the  east  end  of  the  kiva,  to  a  depth  of  about  two  inches. 
The  work  progressing  slowly  he  called  upon  the  boys  to  assist, 
whereupon  they  entirely  disrobed  and  began  sifting  sand.  Sikangpu 
then  left  the  kiva  for  a  few  minutes  and  returned  with  another  sifter. 
He  was  closely  followed  by  Qomahoiniwa  and  Naphoiniwa.  After 
the  sand  had  been  sifted  to  a  depth  of  about  six  inches  over  an  area 
of  about  three  feet  square,  Sikanakpu,  getting  down  upon  his 
knees,  began  carefully  increasing  the  size  of  the  field  until  it  meas- 
ured approximately  four  and  a  half  feet  in  width  from  north  to  south 
by  about  five  feet  in  length  (/.  e.  from  east  to  west,  or  along  the  short 
diameter  of  the  kiva).  The  depth  of  the  sand  was  now  about  one 
inch  and  the  back  edge  of  the  field  just  reached  the  wooden  plank 
weaving-frame  set  in  the  floor  of  the  kiva.  The  sand  was  of  a  uni- 
form reddish  yellow  color.  Apparently,  however,  the  field  was  not 
sufficiently  deep;  for  additional  sand  was  sprinkled  over  the  field  by 
one  of  the  boys.  Sikangpu  then  sat  down  near  the  fireplace  and 
smoked  for  a  few  minutes.  It  is  improbable  that  there  was  no  cere- 
monial intent  in  this  act.  He  then  left  the  kiva  together  with  the  boy 
who  had  recently  been  helping  him,  both,  as  well  as  all  the  other 
members  in  the  kiva,  of  course  being  naked  except  for  a  loin  cloth. 
It  *is  not  known  whether  either  of  these  two  individuals  bore  with  him 
from  the  kiva  any  offering;  but  as  they  were  about  to  leave  they  were 
addressed  by  Polihungwa,  and,  among  other  words,  was  recognized 
^'  Kohkangwu/itr''  (Spider  Woman).  Within  a  short  time  the  boy 
returned  bringing  a  number  of  corn  husks,  and  Sikangpu  two  long 
eagle  feathers.  With  these  two  feathers  Sikanakpu  and  Namurztiwa 
trimmed  up  and  squared  the  edges  of  the  sand  field  and  gradually 
worked  it  back  toward  the  rear  of  the  kiva,  as  they  had  decided  that 
the  forward  edge  of  the  field  was  so  close  to  the  fireplace  that  it  did 
not  leave  sufficient  space  for  the  many  trays  of  bahos  which  were  to 
find  their  place  here  or  for  the  priests  who  were  to  sit  by  the  altar 
during  the  coming  night  ceremonies.  After  finally  trimming  up  the 
field  and  sweeping  up  the  loose  sand  which  now  measured  one  inch 
in  depth,  Sikangpu  left  the  kiva  and  returned  with  two  addi- 
tional eagle  feathers.  It  is  possible  that  this  journey  outside  of  the 
kiva  had  another  object;  for  shortly  after  Shakhungwa  entered  the 
kiva,  it  being  now  twelve  o'clock.  He  immediately  disrobed,  loos- 
ened his  hair  and  filling  a  pipe  of  native  tobacco,  sat  down  to  the  east 
of  the  fireplace  and  indulged  in  silent  smoking  for  several  minutes. 
Two  of  the  boys  were  now  sent  out  of  the  kiva,  one  of  them  returning 
with  a  live  coal  on  a  large  potsherd  which  he  deposited  in  a  corner  of 


June,  1902.      The  Mishongnovi  Ceremonies — Dorsey.  199 

the  hearth,  and  the  second  boy  bringing  bunches  of  herbs  for  Poli- 
hiingwa,  to  be  used  on  his  bahos. 

Polihungwa  now  discontinued  for  a  few  minutes  his  baho  making, 
and  joining  Shakhungwa,  took  a  long  cotton  string,  with  which  they 
laid  the  sand  field  off  into  five  concentric  squares.*  These  lines  of 
course  were  for  the  better  guidance  of  the  priests  later,  as  they  cov- 
ered and  filled  in  on  the  sand  field  with  the  four  different  colors  for 
the  four  world  quarters.  The  lines  for  the  world  quarters  having 
thus  been  marked  off,  Namurztiwa  began  to  outline  in  the  sand  with 
the  point  of  a  quill  the  cloud  and.  lightning  symbols.  The  field  was 
now  ready  for  the  colored  sands  which  were  to  form  the  mosaic.  The 
actual  formation  of  the  mosaic  by  means  of  the  colored  sand  was 
begun  by  Sikanakpu,  who  commenced  a  black  band  about  an  inch  in 
width  on  the  northwest  corner,  which  he  continued  on  the  west  side. 
Before  he  had  carried  this  to  any  extent  Namurzitwa  began  a  yellow 
band  on  the  northeast  corner  and  carried  it  forward  on  the  north  side 
toward  the  west.  Simultaneously  Shakhungwa  began  a  green  band 
on  the  northeast  corner  and  carried  it  to  a  distance  of  six  inches  in 
each  direction  from  that  corner.  He  then  did  the  same  with  the  red 
band  and  with  the  white  band,  and  began  filling  in  the  green  cloud. 
Namurztiwa  continued  his  yellow  band  along  the  west  side  and  along 
the  south  side,  while  Sikanakpu  completed  his  north  black  band. 
Shakhungwa,  without  having  completed  any  of  the  bands  that  he  w-as 
so  far  engaged  at,  begin  to  fill  in  the  first  red  cloud  symbol.  Nam- 
urztiwa continued  his  yellow  band  to  the  east  and  Shakhungwa  began 
a  white  cloud  symbol.  Sikanakpu  then  finished  a  red  cloud,  Nam- 
urztiwa a  yellow,  Sikanakpu  another  red,  while  Shakhungwa  began 
the  white  lightning  symbol,  completing  half  of  it  and  beginning  on 
another  white  cloud.  Namurztiwa  finished  his  three  yellow  cloud 
symbols  and  then  took  up  the  fourth.  Sikanakpu  began  and  finished 
his  fourth  red  cloud  while  Sikangpu  completed  the  second  white  cloud 
and  began  the  white  lightning  symbol.  At  this  point  Qomahoiniwa 
sent  two  of  the  boys  for  more  sand  as  the  supply  of  certain  colors 
was  growing  short.  Namurztiwa  began  the  yellow  lightning  symbol 
while  Sikanakpu  finished  the  fourth  red  lightning  symbol.  Shak- 
hungwa then  began  the  white  field  lying  to  the  east  of  the  white  light- 
ning symbol. 

In  the  meantime  Sikangpu  left  the,  kiva  and  returned  in  a  few 
moments  with  a  large  red  bowl  which  he  placed  on  the  banquette  to  the 

•The  junior  author  has  frequently  seen  sand  mosaics  made  but  never  before  saw  any  line^ 
square,  straight  edge  or  any  other  instrument  used,  the  priests  always  arranging  the  sand  field 
and  the  figures  on  it  by  eyesight  only. 


200        Field  Columbian  Museum — ANTHkOPOLO(;v,  Vol.  III.    • 

rear  of  the  kiva,  which  later  was  to  hold  the  corn  and  bean  plants 
and  a  medicine  bowl,  together  with  an  aspergil  {makwanpi).  Nam- 
urztiwa  began  the  red  lightning  symbol.  Shakhungwa  continued  the 
white  field  surrounding  the  white  lightning  symbol  and  carried  it  to 
the  west  to  the  next  lightning  symbol.  Namurztiwa  finished  the  red 
lightning  symbol  and  began  the  red  band  of  the  north,  when  he  dis- 
covered that  he  had  overlooked  a  detail  in  his  lightning  symbol  and 
returned  to  it,  putting  on  its  horns.  Sikangpu  then  took  up  the 
north  white  band  and  Namurztiwa  the  west  red  band,  while  Shak- 
hungwa began  outlining  with  a  fine  black  line  here  and  there,  begin- 
ning between  the  red  and  green  and  the  red  and  yellow  on  the  north- 
east corner.  Sikanakpu  then  began  on  the  second  green  cloud  sym- 
bol, while  Namurztiwa  worked  on  the  southern  red  cloud  symbol. 
Shakhungwa  continued  with  the  black  dividing  line,  working  now  on 
the  corner  between  the  white  and  red  bands.  Sikanakpu  began  his 
third  green  cloud  symbol  and  Namurztiwa  took  up  the  east  red  band. 
Shukhungwa  continued  the  black  line  now  outlining  the  first  yellow 
cloud  symbol. 

For  several  minutes  previous  Polihungwa  had  desisted  from  his 
baho  making  and  stood  by  watching  the  three  priests  making  the 
mosaic,  commenting  upon  the  work  from  time  to  time  with  them. 
Namurztiwa  now  began  the  green  lightning  symbo4.  Shakhungwa 
continued  with  his  fine  black  line,  now  dividing  the  green  from  the 
red  cloud  symbols;  next  outlining  the  east  white  cloud,  then  the  second 
and  third  yellow  clouds,  and  the  fourth  and  fifth  green  clouds.  He  then 
began  with  the  black  line  to  divide  the  field  and  the  yellow  band  on 
the  west,  finished  the  outlining  of  the  fourth  yellow  cloud  and  then 
put  in  the  line  separating  the  north  white  and  red  bands.  Sikangpu 
then  joined  in  the  work  and  finished  the  white  field  and  made  it  more 
perfect  to  the  east  of  the  white  lightning  symbol.  Namurztiwa  fin- 
ished filling  in  the  fifth  green  cloud  and  began  the  west  green  band. 
.Sikanakpu  now  worked  awhile  on  the  north  green  band,  finishing 
it  to  half  its  extent,  and  then  worked  on  the  east  green  band,  which 
he  finished  and  then  continued  the  north  green  band,  while  Sikangpu 
filled  in  with  white  the  field  between  the  red  and  green  cloud  symbols. 
Then  Sikanakpu  began  the  west  green  band.  Shakhungwa  in  the 
meantime  continued  his  boundary  lines,  now  working  between  the 
north  white  and  red  bands  and  then  between  the  red  and  green,  and 
then  starting  toward  the  south  on  the  west  side,  and,  returning  to  the 
north,  surrounded  the  white  band.  He  now  laid  down  his  black  paint 
'  and  completed  the  fifth  white  cloud  symbol  and  filled  in  the  remain- 
ing space  of  the  white  field  between  the  red  and  green.      Sikangpu 


/ 


LIBRARV 

OF  THE 

ONIVERSITy  of  ILLINOIS 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.    XC. 


Interior  of  Antelope  Kiva. 


Pl.  XC.    Interior  of  Antelope  Kiva. 


a.  Antelope  priests  spreading  the  mosaic  upon  the  kiva  floor. 

b.  Polihungwa  outlining  in  black  the  symbols  of  the  sand  mosaic. 


.T<_'oR 


June,  1902.      The   Mishongnovi  Ceremonies — Dorsey.  201 

worked  on  the  fourth  white  cloud,  which  he  completed,  and  then 
filled  in  the  third,  while  Sikanakpu  took  up  the  green  band  on  the 
south.  Shakhungwa  began  outlining  in  black  again,  surrounding 
first  the  fourth  white  cloud  symbol,  then  the  third  red  cloud  symbol, 
the  third  white  and  the  fifth  white  cloud  symbols.  Sikanakpu  took 
up  the  east  green  band,  while  Sikangpu  again  worked  on  the  west 
white  band  and  continued  filling  in  the  white  field  between  the  green 
and  yellow  lightning  symbols.  He  now  worked  on  the  north  outside 
white  field,  while  Shakhungwa  worked  on  the  east  outside  white  field, 
and  then  Sikangpu,  having  stopped  to  rest  awhile,  now  continued 
the  north  outside  white  field.  At  this  point  the  white  paint  was 
exhausted  and  a  boy  was  sent  after  more. 

In  the  meantime  Shakhungwa  began  outlining  in  black  the  vari- 
ous symbols  (see  PI.  XC),  first  on  the  north  and  then  on  the  east 
between  the  white  band  and  the  white  field,  and  then,  without  finish- 
ing these  boundaries,  he  began  a  series  of  short  black  parallel  bands 
extending  outward  from  the  north  white  band  into  the  white  field. 
Polihungwa  now  again  ceased  his  work  at  the  bahos  and  assisted  in 
the  making  of  the  mosaic.  Sikangpu  took  this  opportunity  to  rest 
and  lay  down  on  the  west  side  of  the  kiva.  Polihungwa  began  work- 
ing on  the  black  dividing  line  on  the  east  side  between  the  red  and 
white  bands.  The  boy  having  returned  with  the  fresh  supply  of  white 
paint,  Sikangpu  began  on  the  white  outside  field  on  the  east  side, 
while  Sikanakpu  worked  at  the  black  line  on  the  west  between  the 
green  and  the  red  band.  Sikangpu  now  finished  the  white  field  west 
of  the  yellow  lightning  symbol  and  then  he  and  Polihungwa  worked 
on  the  white  outside  field  to  the  south,  while  Shakhungwa  continued 
the  black  dividing  line,  now  surrounding  the  yellow,  and  then  the 
white  lightning  symbol.  Polihungwa  now  relieved  Shakhungwa  of 
the  bowl  of  black  paint,  surrounded  in  outline  the  red  lightning  sym- 
bol and  then  worked  on  the  green.  Polihungwa  then  went  around  on 
the  north  side  and  with  the  black  finished  the  red  lightning  symbol, 
while  Shakhungwa,  seating  himself  on  the  south  of  the  mosaic,  filled 
in  details  in  black  on  the  green  lightning  symbol. 

It  being  now  about  three  o'clock,  Namurztiwa,  who  for  some 
time  had  been  resting  on  the  floor,  left  the  kiva  for  food.*  Poli- 
hungwa then  took  from  the  meal  tray  a  pinch  of  meal,  which,  with  a 
quick  motion  of  the  thumb  and  first  finger,  he  cast  along  the  foot  of  the 
east  wall.  Namurztiwa  now  returned  with  a  bag  from  which  he  took 
three  watermelons   and   some    green  onions  and  peppers,  which  he 

•The  following  men  worked  at  one  time  or  another  on  the  sand  mosaic:  Polihuni^'wa.  Shak- 
liungwa,  Sikanakpu,  Namurztiwa,  Sliakventiwa  and  Sikangpu. 


202        Field  Columbian  Museum — Anthropology,  Vol,  III. 

handed  to  Polihungwa,  who  took  them  with  him  to  a  corner  on  the 
platform.  To  this  beginning  of  the  noonday  meal  were  added  now  a 
tray  of  piki,  a  tray  of  commnki  and  a  bowl  containing  a  pinkish 
colored  food  made  of  boiled  cornmeal.  Upon  handing  the  food  to 
Polihungwa,  Namurztiwa  stooped  down  and  with  his  thumb  and 
forefinger  took  up  from  the  fireplace  a  pinch  of  ashes,  upon  which  he 
spat  and  then,  with  a  short,  quick  motion,  cast  it  once  to  each  of  the 
four  directions  and  then  up  the  ladder.*  He  then  joined  Polihungwa 
and  the  boys  on  the  banquette,  where  Shakhungwa  and  Sikangpu  had 
already  gone,  and  where  all  made  a  hurried  meal.  After  eating  a  few 
moments,  Sikangpu  began  on  the  west  side  of  the  sand  mosaic,  divid- 
ing the  white  band  from  the  outside  white  field,  while  Shakhungwa 
did  the  same  on  the  east  and  south. 

This  practically  finished  the  sand  picture,  the  making  of  which 
had  consumed  about  four  hours'  time,  it  now  being  half-past  three 
•  o'clock.  The  men  had  not  worked  long  upon  the  picture  until  it 
became  perfectly  apparent  that  there  was  no  general  order  of  pro- 
cedure. As  each  man  seated  hirnself  on  one  side  of  one  corner,  he 
did  the  work  which  was  nearest  him  and  which  caused  the  least  incon- 
venience to  his  neighbor.  This  was  made  possible  from  the  fact  that 
they  were  provided  with  several  sets  of  the  same  colore '•■  earths,  so 
that  when  one  had  worked  on  a  white  cloud  symbol,  for  instance,  in 
one  corner,  he  could  take  up  the  work  on  the  neighboring  green  cloud 
and  so  not  interfere  with  another  priest  who  might  be  working  in  the 
center  of  the  picture.  It  was  also  apparent  that  Shakhungwa  was 
really  the  leading  spirit  in  the  making  of  the  picture.  Not  only  did 
he  lead  the  way  in  marking  out  the  symbols,  but  he  assumed  the 
leadership  in  the  actual  application  of  the  colored  earths  and  was 
constantly  referred  to  by  the  other  priests  for  advice.  The  earths 
used  in  the  mosaic,  with  their  individual  names,  were  as  follows: 
Sika  iuwa  (yellow  sand),  CoJioninsakiua  (Cohonino  green),  Pala  oa 
(red  stone),  Qotca  oa  (white  stone).  These  earths  had  been  provided 
for  by  Polihungwa,  who  also  brought  them  into  the  kiva.  At  the 
conclusion  of  the  construction  of  the  mosaic,  the  paints  were  again 
emptied  from  the  bowls  into  small  cotton  sacks  by  Sikangpu  and 
were  taken  by  Polihungwa  to  his  house  (see  PL  XCI). 

In   its  finished  condition  (see  PI.  XCII),  the  extreme  measure- 

*This  performance  is  called  naivohchionani,  and  is  done  after  some  special  work,  in  this  case 
undoubtedly  the  making  of  the  sand  mosaic,  which  is  believed  to  have  a  special  charm  on  the  per- 
former, or,  for  that  matter,  on  any  object  which  would  have  an  evil  influence  if  being  brought  in 
contact  with  any  uninitiated.  The  junior  author  observed  on  several  occasions  in  the  Oraibi 
Snake  ceremony  that  objects,  before  being  handed  or  taken  out  of  the  Snake  kiva,  were  thus  dis- 
charmed.  The  same  is  done  with  sprin^^s  from  which  the  snake  hunters  drink.  At  the  conclusion 
of  every  important  Hopi  ceremony  all  participants  are  discharmed  by  the  chief  priest. 


Pl.  XCI.    Interior  of  the  Antelope  Kiva. 


a.  Sikangpu  tying  uj)  the  paints  at  the  conclusion  of  the  laying  of  the  sand 
mosaic. 

b.  Antelope  priests  engaged  in  fraternal  smoking  at  the  conclusion  of  the 
laying  of  the  sand  mosaic. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,  PL.  XC". 


J 

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1 

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n 

mA" 

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H 

Ev  '^1 

H^  -«^' 

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H     J 

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jKf  ^H 

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ff^ 

^ 

■L^    '^nl 

^ 

^'*  ^^^y^ 

sifi 

ii^^^=nw 

Interior  of  the  ANTELOr^E  K.va. 


Pl.  XCII.    Antelope  Sand  Mosaic. 


For  description  of  this  mosaic  see  page  202. 


LIBRARY 

0^  THE 

UNIVERSITY  of  ILLINOIS 


June,  1902.      The  Mishongnovi  Ceremonies — Dorsey.  203 

ments  of  the  mosaic  were  four  feet  and  five  inches  in  diameter  from 
north  to  south,  by  five  feet  from  east  tc  west,  while  the  outer  edge  of 
the  white  band  measured  three  feet  and  seven  inches  by  four  feet  and 
three  inches;  the  border  measured  (/.  e.,  the  four  colored  bands)  five 
and  a  quarter  inches  in  breadth.  The  cloud  symbols  averaged  thirteen 
inches  in  length.  The  lightning  symbols  were  nineteen  and  one-half 
inches  in  length  and  two  and  one-half  inches  in  diameter,  while  the 
e.xtreme  border  of  the  head  of  the  lightning  symbol — /.  e. ,  from  the  tip 
of  one  horn  to  the  other — was  eight  inches,  and  the  diameter  of  the 
triangle  composing  the  head  was  four  and  three-quarters  inches.  The 
black  lines  extending  into  the  white  field  north  of  the  mosaic  proper 
were  twenty-three  in  number,  and  they  were  from  one  to  one  and  one- 
half  inches  in  length.  These  lines  symbolized  the  falling  rain.  Inas- 
much as  the  cloud  and  lightning  symbols  were  done  by  free-hand 
drawing,  naturally  there  would  be  a  slight  variation  for  the  measure- 
ments given  for  one  symbol  from  those  of  another.  Nor  were  the 
bands  themselves  of  uniform  diameter,  although  they  were  fairly  regu- 
lar, owing  to  the  fact  that  they  had  been  marked  off  by  means  of  a 
string.  As  we  were  measuring  the  picture,  just  after  its  completion, 
Ave  noticed  that  Shakhungwa  in  his  outlining  the  cloud  symbols  in 
black  had  forgotten  to  complete  the  lower  left-hand  white  symbol. 
On  his  attention  being  called  to  this  fact  he  seemed  grateful,  as  well 
as  chagrined,  and  immediately  filled  it  in  with  black.  The  mosaic  in 
its  finished  condition  made  a  handsome  appearance  in  the  dimly 
lighted  kiva,  the  brightness  of  the  colors  being  brought  out  especially 
prominent  by  the  intense  black  of  the  narrow  lines  which  surrounded 
each  symbol  or  band. 

As  has  been  noted,  while  the  sand  mosaic  was  being  constructed, 
the  Antelope  priest,  Polihungwa,  was  occupied  in  the  manufacture  of 
a  number  of  bahos.  After  he  had  completed  the  making  of  the  nak- 
wakwosis  to  be  attached  to  the  baho  sticks,-  he  finished  five 
blunt-pointed  shafts  and  one  blunt-pointed  shaft  with  a  facet  at 
the  upper  end,  all  of  which  were  painted  green  except  near  the 
point,  which  he  painted  black.  He  now  with  a  small  stick  took 
some  honey  into  his  mouth  from  a  can  and  then  spat  or  spurted  the 
honey  from  his  mouth  upon  the  black  points.  He  then  made  four 
additional  sticks,  five  and  one-quarter  inches  in  length,  with  a  blunt 
point,  none  of  which  were  provided  with  a  facet.  These  he  painted 
black  throughout  their  length.  Polihungwa  now  left  the  kiva  and 
soon  returned  with  a  sprig  of  green  Artimisia  Frigida  {kufia).  Resum- 
ing his  work  on  the  bahos,  he  took  up  a  corn  husk  which  he  tore  into 
two  pieces,  one  of  which — a  strip  of  about  an  inch  in  width — he  bent 


204        Field  Columbian  Museum — Anthropolocy,  Vol.  III. 

at  right  angles  near  the  center,  placing  in  the  fold  some  cornmeal^ 
and  then  twisted  several  times  the  loose  ends  of  the  husk.  He  then 
broke  off  square  the  loose  ends  of  the  husk,  thus  forming  a  long 
narrow  pyramidal-shaped  packet  called  mociata.  Sikanakpu  now  left 
the  kiva  and  soon  returned,  bringing  with  him  his  plume  box  and 
there  assisting  from  time  to  time  in  the  manufacture  of  the  bahos 
when  not  otherwise  engaged  upon  the  sand  painting.  Polihungwa 
then  cut  a  facet  on  two  of  the  green  black-pointed  sticks,  and  taking 
up  one  with  a  facet  and  one  without  he  fastened  the  two  together, 
side  by  side,  by  means  of  several  wrappings  of  a  cotton  string,  about 
two-thirds  of  the  way  down  on  the  length  of  the  sticks  toward  the 
black  point.  Just  under  these  wrappings  which  bound  the  two  sticks 
together  he  placed  the  corn-husk  packet,  so  that  it  was  securely 
fastened  to  the  two  sticks,  with  its  pointed  end  projecting  upwards. 
To  the  other  side  of  the  two  sticks  he  fastened  an  eagle  breath 
feather,  a  turkey  feather  and  a  sprig  of  kuna  and  maovi  Over  the 
sharp  point  of  the  corn-husk  packet  he  fastened  a  nakwakwosi  con- 
sistmg  of  a  three-mch  cotton  string,  to  the  end  of  which  was  attached- 
an  eagle  breath  feather  and  a  chat  feather.  Of  these  green  or  sakiva '" 
bahos  he  made  four.  He  then  took  up  the  four  black  sticks,  one  after 
the  other,  and  fastened  to  the  upper  or  square  end,  by  means  of  sev- 
eral wrappings  of  a  cotton  string,  a  turkey  feather  and  a  sprig  of 
kuna,  together  with  the  small  corn-husk  packet,  the  upper  and  pointed 
end  of  which  extended  beyond  the  end  of  the  stick.  Around  this  ■ 
corn-husk  packet  and  to  the  middle,  after  the  manner  previously 
described,  he  fastened  an  eagle  nakwakwosi.  Of  these  black  bahos  or 
cJiochopiata  he  made  four.  He  next  made  eight  nakwakwosis  which 
he  stained  red,  and  six  which  remained  white.  Next  he  made  four  of 
the  so-called  four-direction  bahos,  each  five  inches  in  length,  and  to 
each  of  which  he  attached  two  nakwakwosis.  These  bahos  consisted 
of  a  single  corticated  cottonwood  branch  about  four  inches  in  length, 
to  the  upper  end  of  which,  at  an  interval  of  about  an  inch,  were  fast- 
ened two  nakwakwosis.  The  shafts  were  painted  green.  These  bahos 
were  the  same  as  were  made  on  the  preceding  morning,  another  set 
being  made  on  the  following  day  and  again  on  the  day  following  that. 
These  are  the* bahos  which  were  taken  into  the  fields  by  the  priests, 
the  first  one  leaving  the  kiva  going  to  the  north,  the  second  to  the 
west,  the  third  to  the  south  and  the  fourth  to  the  east.  These  bahos 
having  been  finished,  Polihungwa  left  the  kiva  and  soon  returned 
with  a  bundle  of  twenty  or  thirty  slender  cottonwood  boughs  about 
three  feet  in  length.  He  sat  down  on  the  east  side  of  the  platform 
and  began  decorticating  the  boughs.      While  he  was  engaged  in  this 


Junk,  1902.      The  Mishoncjnovi   CickiiMONiKS — Dokskv,  205 

operation  Namurztivva  left  the  kiva  for  a  moment,  and  on  his  return 
put  on  his  shirt  and  waited  at  the  side  of  Polihungwa.  The  latter 
took  a  small  bag  from  a  niche  in  the  kiva  wall  and  going  over  to  the 
center  of  the  floor  tilled  the  bag  about  half  full  with  meal  from  the 
tray,  and  then  he  took  up  a  double  green  baho,  one  puhtavi  and  a 
vessel  similar  to  the  mon^wikurus  but  somewhat  larger.  Polihungwa 
then  addressed  Namurztiwa  and  handed  him  the  meal,  the  bahos,  etc. 
He  answered  "  Owe''  (Yes)  and  left  the  kiva. 

He  was  followed  as  he  went  along  the  trail  to  the  west  of  Mish- 
ongnovi,  where,  at  the  foot  of  the  mesa,  he  came  to  the  shrine  of 
Kohkangwuhti  (the  Spider  Woman).  Here  he  took  the  nakwakwosis 
and  some  meal  in  his  hand,  and,  holding  them  close  to  his  lips, 
uttered  the  following  short  prayer:  "You I  have  pity  on  us.  Keep 
away  the  storms.  Send  us  rain.  Keep  sickness  from  us.  May  we 
be  strong.  May  we  be  happy."  He  then  deposited  the  nakwakwosi, 
consisting  of  an  eagle  and  a  chat  feather,  sprinkled  it  with  meal  four 
times,  and  then  deposited  his  baho.  He  now  filled  the  mo7igivikuru 
and  returned  to  the  kiva. 

In  the  meantime  Polihungwa  had  resumed  decorticating  the  cotton- 
wood  boughs.  Ceasing  in  his  work  for  a  moment,  he  addressed  the 
three  boys,  who  now  went  out  entirely  naked,  carrying  with  them  under 
their  arms  their  old  loin  cloths.  Soon  one  of  the  boys  returned 
empty  handed,  while  the  two  others  brought  in,  wrapped  in  their  loin 
cloths,  a  kind  of  yellowish,  granulated,  shally  clay.  They  were  told 
by  the  chief  to  put  it  down  on  the  platform  in  a  pile  to  the  west 
of  the  ladder.  One  of  the  boys  then  went  out  after  water,  w^hile 
the  other  began  to  reduce  the  clay  by  pounding  and  kneading  it  with 
a  stone  hammer.  The  other  boy  now  returned  with  the  water,  which 
was  added  a  little  at  a  time  to  the  clay,  and  both  beg.an  to  knead  and 
work  over  the  mass.  Having  kneaded  the  clay  sufficiently,  the  three 
boys  left  the  kiva.  It  was  now  about  a  quarter  of  three  o'clock,  and 
the  other  priests,  as  has  been  described,  were  still  at  work  on  the  sand 
mosaic.  Polihungwa  here  left  the  kiva,  taking  with  him  fourteen  of 
the  decorticated  boughs,  which  he  deposited  on  the  kiva  hatchwav, 
presumably,  that  they  might  be  dried  out  by  the  rays  of  the  afternoon 
sun,  and  soon  returned  with  a  fresh  bag  of  native  tobaccb,  from  which 
he  filled  a  pipe,  and  lighting  it  with  a  coal  which  one  of  the  boys  now 
brought  in,  he  sat  down  to  the  northeast  of  the  fireplace  and  smoked 
for  soma  minutes  in  silence.  Having  finished  his  smoke,  he  brought 
into  the  kiva  the  decorticated  shafts  which  had  been  drying  on  the 
outside,  and,  after  carefully  straightening  each  one  of  them  out  by 
working  them  back  and  forth  through  his  two  hands,  he  carefully  tied 


2o6        Field  Columbian  Museum — Anthropology,  Vol.  III. 

them  in  a  bundle  by  wrapping  a  string  around  them  spirally  from  end 
to  end  and  hung  them  up  on  a  peg  on  the  wall. 

Sikangpu  now  took  a  small  red  medicine  bowl  which  he  half 
filled  with  water  from  a  jar  brought  in  by  Sikanakpu,  and,  taking  the 
medicine  bowl  with  him  and  sitting  down  near  the  fireplace,  he  filled 
a  pipe  with  native  tobacco,  lighted  it  with  a  coal,  began  stirring  the 
water  in  the  bowl  with  an  aspergil  {jnakwanpi),  and  smoked  into  the 
bowl  with  his  mouth  close  to  the  water.  After  smoking  into  the  bowl 
for  some  time  he  laid  aside  the  pipe  and  spat  into  the  bowl.  Again 
he  stirred  the  water  with  the  aspergil,  which  he  then  laid  across  the 
mouth  of  the  jar.  He  now  resumed  smoking,  blowing  puffs  of  smoke 
in  the  direction  of  the  mosaic.  He  did  this  four  times,  remaining  in 
his  sitting  posture  on  the  west  side  of  the  mosaic  and  at  the  south- 
west corner. 

Polihungwa  now  began  fashioning  with  his  hands  from  the  clay 
which  the  boys  had  kneaded  small  conical  pedestals  about  an  inch 
and  a  half  in  diameter  at  the  base  and  about  two  inches  in  height. 
Of  these  he  made  twenty-one.  Sikanakpu,  still  maintaining  his  sit- 
ting posture  at  the  soutwest  corner  of  the  kiva,  now  took  up  the 
aspergil  and  asperged  four  times  toward  the  mosaic  and  then 
deposited  the  bowl  at  the  southwest  corner  of  the  sand  picture.  This 
was  the  beginning  of  the  erection  of  the  altar,  which  was  now  rapidly 
pushed  forward.  Namurztiwa  had  long  since  returned,  bringing  with 
him  a  mongnnkuru  containing  water  and  an  armful  of  cottonwood 
boughs  still  retaining  their  twigs  and  leaves.  These  he  had  placed  to 
the  east  of  the  sand  picture  in  the  northeast  corner  of  the  kiva.  Sik- 
anakpu now  selected  from  the  bunch  a  single  stem  about  sixteen 
inches  in  length  and  with  it  made  a  wreath  Avhich  he  placed  under  the 
medicine  bowl.  The  medicine  bowl  itself,  it  may  be  here  remarked, 
was  dull  reddish  in  color  without  visible  decoration,  about  six  inches 
in  diameter  and  was  not  provided  with  a  handle.  On  inquiring  of  the 
priest  if  this  was  the  original  bowl  for  this  ceremony,  the  reply  was 
that  the  flat,  squarish  bowl  with  a  rain  cloud  terrace  on  each  side, 
which  is  the  usual  medicine  bowl  of  Hopi  ceremonies,  had  probably 
long  ago  been  broken  and  replaced  by  this  more  simple  bowl.  At 
any  rate,  this  was  the  only  medicine  bowl  which  he,  the  chief  priest, 
had  ever  known  for  this  ceremony.  Polihungwa  now  began  to  place 
in  the  small  clay  pedestals  which  he  had  just  finished  making  the 
uprights  {ngolosJioyas,  crooks),  which  he  now  deposited  on  two  sides 
of  the  sand  picture.  After  having  placed  them  in  position  on  the  outer 
white  earth  border  of  the  mosaic  and  divided  in  two  single  rows  with 
twelve  on  the  east  side  and   eleven   on   the    west    side  of   the   sand 


June,  igo2.      The  Mishongnovi  Ceremonies  — Dorses'.  207 

picture,  it  was  manifest  that  the  first  two  of  the  row  (/.  <*. ,  those 
toward  the  south)  bore  a  superficial  resemblance  to  a  reed  arrow,  and, 
in  fact,  they  were  spoken  of  as  arrows  and  as  kalehiakas,  warriors  or 
watchers,  by  the  priests.  They  were  undecorated  and  about'  seven 
inches  from  the  top,  as  they  were  placed  in  the  upright  position,  there 
was  a  short  piece  of  cotton  string,  at  the  end  of  which  was  a 
trace  of  two  turkey  feathers.  These  red  arrows  were  twenty-one 
inches  in  length.  Of  the  remaining  uprights,  eight  were  long 
chochopiaia,  black  in  color  and  about  fifteen  inches  high.  These 
cliochopiata  did  not  differ  materially  from  the  ordinary  black  baho 
which  has  already  been  described.  Near  the  upper  end  was  the  corn 
husk  packet,  an  eagle  and  a  turkey  feather  and  an  eagle  feather  nak- 
wakwosi,  together  with  a  remnant  of  a  sprig  of  kufta.  The  remaining 
uprights,  fifteen  in  number,  were  or  had  been  crooks,  although  from 
all  of  them  the  bent  portion  had  been  broken  and  at  first  sight  they 
were  merely  time-stained,  straight  shafts.  These  varied  from  twenty- 
one  to  twenty-three  inches  in  length,  each  one  having  a  red-stained 
nakwakwosi  just  below  the  bend  of  the  crook.  All  of  these  crooks 
were  painted  black.  The  attention  of  the  priest  being  called  to  the 
fact  that  none  of  the  so-called  crooks  terminated  in  a  bend,  he 
explained  that  it  was  on  account  of  the  great  age  and  that  they  had 
suffered  from  repeated  handling.  Concerning  the  meaning  of  the 
uprights,  it  was  explained  by  Polihungwa  that  collectively  they  repre- 
sented men  of  the  Fraternity,  that  the  crooks  represented  old  men  bent 
with  age,  and  that  the  crook  also  was  a  symbol  of  life,  and  that  the 
reeds  or  arrows  were  the  kalehtakas  or  warriors  here  serving  as 
watchers;  hence  their  position,  one  each  at  the  head  of  the  line.. 
Worthy  of  note  might  also  be  the  fact — undoubtedly  a  coincidence — 
that  the  total  number  of  uprights  exactly  equaled  the  number  of 
Antelope  men  participating  in  this  ceremony,  twenty-one.  , 

It  was  noW  nearly  six  o'clock.  The  men  gradually  began  to 
desert  the  kiva  for  various  purposes,  first  Sikangpu,  who  took  with 
him  the  four  eagle  feathers  which  had  been  used  earlier  in  the  day  in 
laying  off  the  symbols  of  the  sand  field,  and  which  had  been  wrapped 
together  with  the  string  by  Polihungwa.  These  he  returned  to  his 
house.  He  at  once  returned  to  the  kiva  and  began  sweeping  the 
floor  carefully  and  otherwise  putting  it  in  a  neat  and  tidy  condition, 
the  boys  carrying  out  the  refuse.  Two  of  the  boys,  Lataya  and 
Nuwawa,  entered  the  kiva,  each  bringing  a  large  bunch  of  reeds 
{pafikavi)  about  six  feet  in  length  and  deposited  them  near  the  wall 
on  the  east  side  of  the  kiva.  These  they  had  obtained  about  three 
miles  north  of  the  village. 


2o8        Field  Columbian  Museum — Anihropologv,  Vol.  III. 

As  has  been  stated,  the  snake  hunt  of  this  day  was  to  the  east 
(see  PI.  XCIII),  this  being  the  fourth  ceremonial  hunt.  Immediately 
on  descending  the  trail  on  the  east  of  the  village  the  Snake  priests, 
twenty  in  number,  divided  into  three  parties,  one  of  which  went  to 
the  Pisaphelve  Spring  (see  PI.  XCIV).  Here  they  stood  in  a  circle 
around  the  spring  until  Nakwayeshwa,  who  had  come  a  little  later, 
descended  to  the  edge  of  the  water,  deposited  a  nakwakwosi, 
sprinkled  cornmeal  on  the  water  and  flipped  the  water  in  the  four 
directions.  Then  he  joined  his  companions,  who  now  descended  to 
the  edge  of  the  water  and  repeated  the  same  performance.  Most  of 
them  also  drank  from  the  spring.  Then  they  scattered  out  in  various 
directions  toward  the  east,  beginning  to  hunt.  Another  group  went 
to  the  Hontupovi  Spring  a  few  hundred  yards  to  the  west  of  the  first 
spring  and  enacted  exactly  the  same  performance.  Still  another 
group  led  by  Lomanakshu  now  arrived  at  the  Pisaphelve  Spring, 
where  they  also  went  through  the  observance  just  noted.  All  these 
parties  then  scattered  out  and  the  hunt  began. 

At  five  minutes  after  seven  the  Snake  priests  returned  from  the 
last  day's  ceremonial  hunt.  Depositing  their  digging  sticks  and 
rabbit  sticks  on  the  kiva  hatchway,  they  entered  the  kiva  carrying 
with  them  two  rabbits  and  several  bags,  which  evidently  contained 
snakes.  The  bags  were  placed  as  usual  to  the  east  of  the  snake  para- 
phernalia, whereupon  they  all  except  the  boys  sat  down  in  a  semi- 
circle about  the  hearth  and  began  smoking.  The  chief  filled  a  pipe 
with  native  tobacco  and  the  others  made  cigarettes  with  corn  husks 
or  American  paper.  After  smoking  for  some  minutes  and  exchang- 
ing occasional  terms  of  relationship,  they  retired  and  lounged  about 
in  different  parts  of  the  kiva,  waiting  for  one  or  two  of  their  number 
who  were  late.  They  now  came  in  bearing  a  sack  which,  judging 
from  its  bulging  sides,  was  well  filled.  This  was  placed  by  the  side 
of  the  other  sacks,  whereupon  the  bearer  filled  his  mouth  with  water 
from  a  can  standing  in  the  corner  of  the  kiva,  and,  as  the  others  had 
done  who  had  handled  snakes  that  day,  went  on  the  outside  of  the 
kiva,  and,  filling  his  hands  with  water  from  his  mouth,  washed  his 
hands  and  face.  There  now  occurred  a  long  argument  concerning  a 
question  which  as  yet  had  not  been  decided  in  our  favor,  viz.,  whether 
we  were  to  see  the  transfer  of  the  snakes  from  the  bags  to  the  recep- 
tacles or  not.  During  this  conversation  between  Lomanakshu  and 
the  leading  priests  and  ourselves,  the  following -speech  was  made  by 
old  blind  Homiwushyoma,  which,  on  account  of  its  interest,  merits 
being  reproduced  as  nearly  verbatim  as  possible: 

Uma  kush  ka  achatotani.       Anchaa    uma   yang    itamui    yungya. 


Pl.  XCIII.     Fourth  Day's  Ceremonial  Snake  Hunt. 


a.  Snake  priests  on  emerging  from  the  kiva. 

b.  Snake  priests  passing  through  the  village. 

c.  Snake  priests  descending  from  Mishongnovi  by  the  east  trail. 

d.  Snake  priests  nearing  Bisahpelve  spring. 


LiBHARY 

Of-  1HE 

UNIVERSITY  oflLLlNOtS 


Pl.  XCIV.     Fourth  Day's  Ceremonial  Hunt. 


Snake  priests  depositing  bahos  in  shrines. 


Pl.  XCVI.    Snake  Priests  Asleep  on  Roof  of  Snake  Kiva. 


Snake  priests  asleep  on  the  roof  of  the  Snake  kiva  (a  flashlight  picture  in 
the  open  air  at  three  o'clock  in  the  morning). 


'•fJSjsr^ili 


June,  1902.      The  Mi3Hon(;n()vi  Ceremonies — Dorsey,  209 

Itam  anchaa  yep,  shupyakakango  lulomit  itahkatci  tatukaowani. 
Anchaa.  yokvvaqoo  yan  itahnatwanya  angyonwaqoo.  Put  hak  ang- 
nihtee,  angpocwaqOo,  puu  itahtim  angnOnOshani.  Owi  itam  yep 
shuan  kaatchatotani;  pai  ita  yep  itahkatci  tutukaowani,  ikwachimui. 
Owi  anchaa  uma  yep  ima  tciTata,  itanaya,  pai  anchaa  nalt  aoyurika. 
Pai  akpanani  Washington  uma  it  totobenit  tawiqQo.  Anchaa  anqaqo 
itamui  iamakatcit  towat  tonatyaotani. 

A  free  rendering  of  which  is  as  follows:  "Now,  you  must  not 
tell  a  falsehood.  All  right,  you  have  come  in  here  with  us.  We  here 
unitedly  (of  one  mind)  are  holding  on  to  our  good  manner  of  living. 
Yes,  if  it  rains  our  crops  will  sprout,  will  grow  and  jdeld  plenty,  and 
our  children  will  then  eat.  Yes,  we  also  likewise  do  not  tell  false- 
hoods here.  Our  friends,  we  have  (hold  on  to)  our  life  (the  term 
'life,'  katci,  is  here  taken  in  the  comprehensive  sense  of  manner  of 
living,  pertaining  to  all  phases  of  life).  Now,  yes  (all  right),  you 
alone  are  beholding  here  these  snakes,  our  fathers.  Yes,  write  to 
Washington  to  keep  this  writing.  And  also  let  it  be  his  purpose 
that  a  good  life  may  be  unto  us." 

It  was  finally  decided  that  the  snakes  would  not  be  transferred 
this  night  owing  to  the  somewhat  crowded  condition  of  the  jars,  but 
that  it  would  be  done  the  first  thing  in  the  morning,  and  that  from 
now  on  we  were  to  see  the  transfers,  and  it  may  be  stated  here  that, 
although  up  to  this  time  we  had  had  free  access  to  the  kivasatall  times, 
yet  from  now  on  we  were  not  only  to  be  given  permission  to  remain 
during  the  transfer,  but  we  were  made  to  feel  that  we  were  welcome 
guests. 

It  was  now  nearly  ten  o'clock.  Several  of  the  Snake  priests 
hurried  out  after  food,  for  they  had  not  yet  eaten  their  supper.  After 
they  had  eaten  their  evening  meal  they  again  indulged  for  a  few 
moments  in  fraternal  smoking,  and,  as  usual,  slept  in  or  on  (see  PI. 
XCVT)  the  kiva,  during  the  night. 

After  the  crooks  had  been  erected,  first  the  row  on  the  west  side 
and  then  the  row  on  the  east  side,  the  chief  priest  took  up  one 
of  the  iiponis,  both  of  which  had  been  lying  on  the  floor  of  the  kiva 
near  the  banquette,  and  placed  it  at  the  northwest  corner  of  the 
mosaic,  its  base  being  slightly  embedded  in  the  outer  white  field. 
The  second  tiponi  was  placed  in  a  corresponding  position  on  the 
northeast  corner  of  the  mosaic.  As  both  tiponis  were  practically 
alike,  the  description  of  one  will  suffice.  Its  base  was  about  ten 
inches  in  length  by  about  three  in  diameter,  and  cylindrical  in  shape. 
It  was  wrapped  with  many  coils  of  one-half-inch-wide  buckskin 
stained  red.      On  the  bottom  of  the  base  were  two  black  lines,  inter- 


2IO        Field  Columbian  Museum — Anthropology,  Vol.  III. 

secting  at  right  angles,  extending  the  entire  width  of  the  surface. 
From  the  upper  extremity  of  the  base  projected  many  very  long  eagle 
tail  feathers,  arranged  in  a  circle,  and  from  the  tip  of  each  feather 
there  hung  an  eagle  breath  feather  (nakwakwosi)  stained  red.  Within 
the  circle  of  eagle  tail  feathers  and  entirely  concealed  by  them  was  a 
handsome  and  finely  polished  jasper  celt,  yellow  in  color,  and  about 
ten  inches  in  length.  The  entire  tiponi  measured  twenty-seven 
inches  in  length  from  its  base  to  the  tip  of  the  circle  of  feathers. 
He  then  took  up  the  7nongivikurus  and  placed  them  on  the  south 
white  field  at  the  base  of  the  mosaic,  first  sprinkling  the  field  with 
meal,  beginning  on  the  west  side.  This  side  of  the  mosaic  was  now 
entirely  occupied  by  the  medicine  bowl  with  the  tnakwanpi  or  asper- 
gil  resting  in  a  cottonwood  wreath  on  the  southwest  corner,  with  the 
fourth  mongwikuru  on  the  southeast  corner  and  the  other  three 
mongavikurus  placed  at  regular  intervals  between  these  two  objects. 
(See  PI.  XCV.)  Sikanakpu  now  took  up  with  the  thumb  and  fore- 
finger of  his  right  hand  a  very  small  portion  of  meal  from  the  sacred 
meal  tray  and  sprinkled  it  here  and  there  over  the  entire  mosaic.  He 
then  took  up  another  pinch  of  meal  and  breathing  a  prayer  on  it, 
sprinkled  the  tiponis,  standing  on  the  center  of  the  north  side.  He 
then  removed  all  objects  from  the  north  banquette,  which  he  gently 
swept  with  a  short  hand-broom.  He  then  took  up  the  jar  {/>aini) 
which  Polihungwa  had  brought  into  the  kiva  on  that  afternoon  along 
with  the  medicine  bowl  and  which  up  till  now  had  been  standing  on 
the  floor  of  the  kiva  in  the  northeast  corner.  He  then  placed  the  jar 
on  the  center  of  the  banquette  immediately  behind  the  second  or 
reserved  natsi,  which  he  now  placed  lengthwise  on  the  -north  white 
field  of  the  mosaic  and  midway  between  the  two  tiponis.  Turning 
now  to  the  eastern  side  of  the  kiva,  he  took  up  two  bunches  of  reeds 
about  eight  feet  in  height  and  two  bunches  of  cottonwood  boughs 
about  three  feet  in  height.  Of  these  he  placed  one  bunch  of  the  reeds 
and  one  of  the  boughs  so  that  it  rested  on  the  floor  of  the  kiva  and 
reclined  against  the  banquette  and  the  north  wall  of  the  kiva  just 
bfehind  and  a  little  to  the  left  of  the  tiponi  in  the  northwest  corner  of 
the  mosaic.  The  other  two  bunches  of  reeds  and  cottonwood  boughs 
he  sat  up  against  the  banquette  and  the  wall  of  the  kiva  in  a'  corre- 
sponding position  east  of  the  northeast  tiponi.  The  tray  containing 
the  sacred  meal  and  one  nakwakwosi  was  now  moved  up  closer  to  the 
mosaic  and  had  a  position  just  behind  and  about  a  foot  from  the  sec- 
ond mongwikuru.  The  other  bahos  had  been  placed  in  an  Oraibi 
tray  and  were  placed  by  the  side  of  the  first  trdy  and  just  behind 
the   medicine   tray.      The  erection  of  the  altar  and   the   accompany- 


Pu.  XCV.     Interior  of  Antelope  Kiva. 


The  completed  Anteloj^e  altar  with  tiponis,  medicine  bowl,  mongivikurus, 
etc.,  in  proper  position. 

Polihungwa,  the  Antelope  priest,  is  engaged  in  the  manufacture  of  bahos. 


June,  1902.      Thk  Mish()ngnovi  Ckremonies — Dorsey.  211 

ing  ceremonial  objects  was  now  complete.  The  relative  position  of 
all  the  objects  to  one  another  and  to  the  mosaic  may  be  seen  by 
reference  to  PI.  XCV,  which  shows  the  plan  of  the  kiva  at  this  time. 
It  was  now  nearly  eleven  o'clock.  Some  of  the  young  priests  went 
out  after  food,  which  was  silently  partaken  of  by  the  priests  on  the 
platform,  where  they  rested  or  slept  in  preparation  for  the  very  inter- 
esting ceremonial  which  was  to  take  place  within  a  few  hours  upon 
the  following  morning. 

Sixth  Day  (Shushkahimu,   Once  not  Anything),   August  18. 

After  having  rested  for  less  than  four  hours  the  priests  began 
preparation  for  the  early  morning  ceremony.  Polihungwa,  at  about 
twenty  minutes  of  four  in  the  morning,  left  the  kiva  and  soon  returned 
with  a  young  maiden  {mana)  about  fourteen  years  of  age,  named 
Kashnimka,  a  member  of  the  Bear  clan,  who  was  soon  to  enact  the 
part  of  the  Antelope  Maid  in  the  coming  dramatization.  No  special 
reason  was  learned  why  she  assumed  this  position  in  the  dramatization 
ceremony. 

Shortly  after  her  arrival  with  Polihungwa,  Lomanakshu,  carry- 
ing a  snake  bag  and  a  whip,  came  in  accompanied  by  Choshnimtiwa, 
a  young  Snake  priest  about  fifteen  years  of  age  and  a  member  of  the 
Eagle  clan,  who  was  in  the  coming  dramatization  to  enact  the  part  of 
the  Snake  youth.  Polihungwa  now  began  to  decorate  the  body  of 
the  mana,  who  sat  down  on  the  platform  to  the  east  of  the  ladder,  Poli- 
hungwa standing  in  front  of  her.  Choshnimtiwa  sat  down  on  the  plat- 
form on  the  west  side  of  the  ladder,  Lomanakshu  working  in  front  of 
him.  Polihungwa  first  removed  the  blanket  from  the  mana,  and  from 
a  bowl  containing  thin  white-earth  liquid  paint  he  first  painted  a  broad 
band  around  each  wrist  extending  down  as  far  as  the  knuckles.  He 
then  painted  a  broad  white  band  around  her  ankles  carrying  the  color 
down  on  the  foot  as  far  as  the  beginning  of  the  toes.  Over  her  ankles 
he  now  placed  a  pair  of  katcina  ankle  bands,  which  he  tied  in  front. 
He  then  asked  her  to  stand  up,  when  he  removed  her  regulation  blue 
blanket,  and  over  her  regular  blue  dress  he  put  on  the  large  ceremo- 
nial robe  to-i-hi,  fastening  it  over  the  left  shoulder.  He  then  drev/ 
the  edges  of  one  side  of  it,  s(juaring  it  in  front  of  her  and  fastened  it 
in  position  with  a  cotton  string  which  he  tied  behind  her.  A  large 
white  knotted  or  bridal  belt  {wokwokwawa)  was  passed  around  her 
body  once  and  tied  on  the  left  side  just  under  her  arms,  with  the 
knotted  strands  hanging  down  on  that  side  of.her  body.  Many  strands 
of  shell  and  turquoise    beads   were    then   placed    over   her  neck  and  a 


212        FiKLD  Columbian  Museum — Anthropology,  Vol.  Ill, 

blue  yarn  bandoleer  was  tied  on  each  arm  partly  hiding  the  upper 
white  paint  band.  He  next  took  a  bowl  containing  a  liquid  black 
paint  and  with  it  colored  the  chin  black  from  the  mouth  to  the  lower 
border  of  the  ears,  carrying  the  paint  downward  only  to  the  curve  of 
the  jaw.  He  then  took  a  piece  of  yucca  leaf  and  daubed  it  in 
the  liquid  paint  and  passed  it  around  over  the  lower  tip  of  the  upper 
lip  from  the  lower  border  of  one  ear  to  the  other,  thus  restricting  and 
making  more  prominent  the  blackened  lower  part  of  the  face.  He 
next  loosened  her  hair  whorls,  as  ordinarily  worn  by  the  manas,  and  tied 
her  hair  loosely  behind  at  her  neck  with  a  string.  To  the  front  locks 
he  tied  a  nakwakwosi.  She  was  now  ready  for  the  ceremony,  sitting 
down  to  await  the  completion  of  the  costuming  of  Choshnimtiwa. 

Lomanakshu  also  had  a  bowl  with  white  liquid  paint  (kaolin),  and 
with  it  he  painted  Choshnimtiwa's  arm,  from  the  elbow  to  the  wrist,  a 
solid  band  of  white.  He  also  painted  each  breast  from  the  corner  of 
the  breast-bone  to  the  summit  of  the  shoulder,  and  from  there 
down  to  near  the  base  of  the  breast-bone,  thus  forming  a  sort  of 
triangle  on  each  breast,  the  lower  corners  of  which  were  continued  by 
two  white  lines  down  to  the  level  of  the  nipples.  The  shoulder  corner 
of  the  triangle  was  also  extended  down  on  the  arm  nearly  to  the  elbow 
by  means  of  two  parallel  white  lines  at  a  distance  of  about  an  inch. 
He  next  painted  the  face  black  from  the  tip  of  the  upper  lip  back  to 
the  lower  border  of  the  ears  down  to  the  beginning  of  the  neck,  which 
he  outlined  and  vivified  by  using  a  yucca  leaf,  as  did  Polihungwa. 
About  the  knees  he  drew  two  bands  around  the  legs  and  painted 
the  lower  leg  also  white  from  about  the  middle  to  the  toes  of 
the  feet.  In  his  hair  he  fastened  a  nakwakwosi  and  a  bunch  of 
eagle  breath  feathers,  and  around  his  neck  he  placed  many  strands 
of  beads.  About  the  waist  was  passed  an  ordinary  katcina  kilt  which 
was  fastened  on  the  right  side,  and  over  the  upper  border  of  this  was 
placed  the  regular  katcina  sash,  which  was  tied  in  a  single  knot  on 
the  right  side,  the  fringed  ends  hanging  down  nearly  to  the  ground. 
To  the  right  wrist  he  fastened  a  strand  of  blue  yarn.  Lomanakshu 
now  took  from  the  bag  which  he  had  brought  in  with  him  when  he 
entered  the  kiva  with  Choshnimtiwa,  and  which  he  had  deposited 
near  the  iiponi,  a  snake  about  two  feet  long  which  he  handed  to 
Choshnimtiwa  and  led  him  to  the  back  of  the  kiva,  where  he  also 
handed  him  the  northwest  corner  tiponi.  With  the  snake  held  by  its 
middle  in  his  right  hand,  which  dropped  by  his  side,  and  with  the 
iiponi  held  by  its  base  in  his  left  hand,  which  was  drawn  up  in  front 
of  his  body,  and  with  the  long  feathers  of  the  tiponi  extending  up  to 
his  shoulders,  Choshnimtiwa  took  his  place  at  the  back  of  and  a  little  to 


A 


LIBRARY 

0^  THE 

UNIVERSITY  of  ILLINOIS 


Pl.  XCVII.    The  Singing  of  the  Traditional  Songs  by  the  Antelope  Priests. 


Sitting  around  the  mosaic  are  the  Antelope  priests  together  with  Lomdnak- 
shu,  the  chief  Snake  priest. 

At  the  back  of  the  mosaic  and  near  the  wall  of  the  kiva  stand  the  Antelope 
maid  and  the  Snake  boy,  the  former  holding  in  her  hands  the  batni,  with  vines 
and  cornstalks  ;  the  latter  holding  in  his  left  hand  the  Antelope  tiponi  and  a 
rattlesnake  in  his  right. 


June,  1902.      The  M[shongnovi  Ceremonies— Dorsey.  213 

the  west  of  the  middle  of  the  mosaic,  standing  against  the  banquette.  In 
the  meantime  Polihungvva  had  led  the  mcna  to  the  rear  of  the  kiva  by  the 
east  side,  where  he  handed  her  the  haini  containing  corn  stalks,  beans,, 
melon  vines,  etc.,  which  she  clasped  in  front  of  her  with  both  hands, 
and  took  a  place  by  the  side  of  and  to  the  east  of  Choshnimtiwa. 
The  eight  Antelope  priests  present,  together  with  Lomanakshu,  Chief 
Snake  priest,  now  assumed  a  sitting  posture  on  the  lower  side  of  the 
sand  mosaic  in  the  form  of  a  semicircle,  the  priests  at  each  end  facing 
each  other  across  the  mosaic.  In  addition,  old  blind  Qomahoiniwa 
took  up  a  position  on  the  main  floor  of  the  kiva  behind  the  fireplace, 
near  the  ladder,  on  the  west  side.  The  relative  position  of  the  priests, 
together  with  the  position  of  the  Snake  youth  and  Antelope  maid, 
may  be  seen  in  PI.  XCVII).  For  a  few  moments  there  was  no  sound 
heard  in  the  kiva,  when,  without  warning,  Polihungwa  began  in  a 
low  voice  and  in  a  rapid  manner  a  prayer,  a  free  rendering  of  which 
is  somewhat  as  follows: 

Pai  ita  hahlaikahkango,  shukaokahkango  yep  pawasionayani. 
Pai  ima  nananiiwok  oomawhtui  itamui  okwatotvee,  yang  tiichkwa- 
wakae  itanatwanya  ang  balaiya  angnankwushani.  Puu  itch  uyi  ang- 
pociivaqoo,  itahtim  angnonoshani,  puu  ooyagae  itam  tuwat  angnono- 
wani;  puu  itam  angooyyaqoe.  Puu  pam  pankango  angnatiTkvcinani, 
puu  itam  put  ang  chowalayani;  puu  itahki  aooyani.  Put  ita  ahpi  ang- 
nonowaicahkang  ahpi  yeshni.  Owi  ita  hahlaikahkango,  ookaokah- 
kango  pas^ionayani. 

[Now  we  joyfully  and  encouraged  are  going  to  perform  a  cere- 
mony here.  May  these  clouds  from  the  four  world  quarters  have  pity 
on  us  I  May  the  rain-water  meander  through  our  fields  and  our  crops! 
And  then  the  corn,  quickly  having  seeds,  our  children  will  eat;  and 
they  being  satisfied  we  shall  also  eat  and  be  satisfied.  (This  refers, 
it  seems,  to  the  eating  of  the  corn  ears,  and  especially  roasting  ears, 
in  the  fields,  to  which  time  the  people  generally  anxiously  look  for- 
ward. )  And  then  after  that  it  shall  mature  and  we  shall  gather  it  in 
and  put  it  up  in  our  houses,  and  after  that  we  shall  eat  and  live  on  it. 
Therefore  we  are  happy,  and  being  strong  shall  perform  this  cer- 
emony.] 

At  its  conclusion  all  answered  '■'■Anchaa!'"  Sikanakpu  now  rises 
at  the  southeast  corner  of  the  mosaic  and  taking  meal  from  the  tray 
sprinkles  slightly  over  the  mosaic.  Each  priest  then  takes  up  some 
object  in  his  right  hand  with  which  to  beat  time  to  the  singing; 
Lomanakshu  used  the  snake  whip  which  he  had  brought  with  him, 
Polihungwa  and  one  Or  two  others  an  eagle  feather,  while  the  remain- 
ing priests  had  each  one  of  the  uprights  which  had  been  removed  from 


214        Field  Columbian  Museum — Anthropology,  Vol.  III. 

the  clay  pedestals  for  this  purpose.  They  were  now  ready  to  begin 
the  first  of  the  eight  traditional  songs,  sung  on  this  and  the  following 
•  three  mornings,  and  which,  taken  collectively,  form  certainly  the 
most  beautiful  incident  in  the  entire  Snake  and  Antelope  ceremonies. 
Throughout  these  four  early  morning  presentations  there  was  an  utter 
absence  of  the  spectacular.  There  was  always  present  a  deep  and 
earnest  feeling  which  rendered  the  exercises  extremely  impressive. 
Such  a  picture  as  this,  representing  as  it  does  the  dramatization  of  an 
event  in  a  myth,  with  the  boy  and  girl  dressed  in  picturesque  gar- 
ments in  the  background,  with  the  beautifully  colored  mosaic,  with 
its  accompanying  crooks  and  other  objects  of  the  altar  surrounded  by 
nearly  naked  men  in  a  sitting  posture  with  their  black,  glossy  hair  falling 
loosely  over  their  sinewy  backs,  with  old  blind  Qomahoniwa  sitting 
alone  by  the  hearth,  keeping  time  by  beating  an  eagle  feather  and 
slowly  swaying  his  body  and  entering  into  the  ceremony  to  the  best 
of  his  ability,  joining  in  the  song  now  and  then,  all  uttering  their 
fervent  '■'■Anchaa,''''  the  deep  gloom  of  the  kiva,  heightened  by  much 
smoke  from  the  tobacco,  and  later  intensified  by  the  first  white  light 
of  the  east  seen  faintly  overhead  through  the  narrow  kiva  hatchway, 
all  combined  to  make  a  picture  never  to  be  forgottc^n.  It  was  about 
4.45  A.  M.  when  the  singing  commenced. 

First  Song.  This  is  a  low  and  somewhat  monotonous  chant  not 
without  beauty.  As  the  song  increases  in  volume,  owing  to  the  con- 
fidence of  the  priests,  the  youth  and  girl  are  seen  to  sway  gradually 
backwards  and  forwards,  keeping  time  to  the  song  with  a  motion  of 
their  bodies.  During  the  singing  all  had  a  crook  or  stick  to  beat  time 
with  except  the  man  on  the  extreme  west  side,  who  beat  time  with  the 
extra  natsi. 

Second  Song.  The  Snake  youth  and  Antelope  mana  are  now  asked 
by  Polihungwa  to  keep  better  time  with  the  singing,  to  sway  their 
bodies  and  move  the  objects  in  their  hands  in  unison  with  the  time. 
Sikangpu  then  arose  and  going  to  the  platform  put  on  his  shirt  and 
left  the  kiva;  in  a  moment  he  returned,  bringing  with  him  a  cotton 
bag  from  which  he  took  a  large  pipe  or  cloud  blower  {o»iazvia/>!) 
which  he  put  down  behind  the  Antelope  chief,  who  was  sitting  just  to 
the  east  of  Polihungwa.  He  then  removed  his  shirt  and  resumed  his 
position  in  the  circle.  ■ 

Third  Song.  During  the  singing  of  this  song  Naphoiniwa  dropped 
out  of  his  place  around  the  mosaic  and  taking  a  seat  near  the  fireplace 
lighted  a  pipe  and  smoked  a  few  minutes  and  then  returned  to  his  place 
in  the  circle.  Shokhungwa  then  retired  to  the  side  of  the  hearth  and 
smoked  a  moment  or  so*.      In  the  meantime  Naphoiniwa  lighted  a  fire 


June,  1902.      The  Meshongnovi  Ceremonies — Dorsey.  215 

on  the  hearth,  the  sticks  for  which  had  been  prepared  before  the  sing- 
ing began. 

Fourth  Song.  Polihungwa  now  left  the  circle  and  turning  around 
faced  the  fire,  where  he  lighted  the  larger  cloud  blower.  After  the  pipe 
had  been  well  lighted  he  passed  in  a  sinistral  circuit  to  the  rear  of 
the  sand  mosaic,  where  he  stooped  down  over  the  falling  rain  symbols 
and  placing  the  large  end  of  the  pipe  in  his  mouth  forced  great  clouds 
of  smoke  from  the  smaller  end  upon  the  symbols.  He  then  squatted 
down  on  the  west  side  of  the  picture,  then  on  the  south,  and  then  on 
the  east,  forcing  smoke  upon  the  colored  cloud  symbols  and  then  also 
into  the  medicine  bowl.  By  a  curious  coincidence,  rain  clouds  had 
been  gathering  in  various  directions  overhead,  and  while  they  were 
singing  this  song  which  related  to  the  four  colored  clouds,  and  asking 
them  to  bring  rain,  the  patter  of  rain  was  distinctly  heard  outside  on 
the  kiva  hatchway. 

Polihungwa,  having  finished  the  ceremonial  circuit  and  returning 
to  the  fireplace,  removed  the  ashes  from  the  pipe  upon  a  corn  husk 
and  restored  the  pipe  to  the  cotton  bag  and  resumed  his  place  in  the 
circle.  Remaining  seated  for  a  moment,  he  arose,  and,  taking  up  a 
tray,  sprinkled  corn  pollen  {talassi)  upon  the  heads  of  the  Snake  youth 
and  the  Antelope  /nana.  He  now  sprinkled  pollen  into  the  medicine 
bowl  and  into  each  of  the  four  mongwikurus,  then  on  the  north,  upon  each 
cloud  symbol  and  each  lightning  symbol  on  the  sand  mosaic,  and  then 
up  the  hatchway,  returning  to  his  accustomed  position.  Naphoiniwa 
again  returned  to  the  hearth  and  rekindled  the  fire,  lighted  a  pipe  with 
a  burning  brand  and  smoked.  Lomanakshu  now  left  his  place,  tak- 
ing up  a  handful  of  yellow  pollen,  and  passing  around  to  the  rear 
of  the  kiva  by  a  sinistral  circuit,  he  sprinkled  first  on  the  heads 
of  the  Snake  youth  and  the  Antelope  mana,  then  into  the  medicine 
bowl  and  into  each  of  the  mongwikurus  and  then  upward  toward  the 
kiva  hatchway. 

Fifth  Song.  Rather  slow.  Shakhungwa,  who  had  commenced 
smoking  at  the  fireplace  shortly  before  the  previous  song  was  ended, 
continued  to  smoke  during  this  song.  The  old  blind  man  joined 
heartily  in  this  song. 

Sixth  Song.  The  priest  now  retired  from  the  circle  and  lighted 
an  ordinary  pipe  filled  with  native  tobacco,  blew  the  smoke  on  the 
sand  mosaic  and  four  puffs  into  the  medicine  bowl  and  one  puff  each 
into  each  of  the  inongwikurus.  Naphoiniwa  now  retired  to  the  side 
of  the  hearfh,  where  he  lighted  a  pipe  and  blew  four  puffs  of  smoke 
into  the  medicine  bowl  and  then  handed  the  pipe  to  Lomanakshu, 
who  also  smoked  a  few  puffs  on  the  medicine  bowl  and  handed  the 


2i6        FiKLD  Columbian  Museum — Anthropology,  Vol.  III. 

pipe  to  the  Antelope  priest,  who,  simply  turning  around  in  his  seat, 
having  already  resumed  his  position  in  the  circle,  cleaned  the  ashes 
from  the  pipe.  Sikangpu  now  took  a  seat  at  the  fireplace  and  lighted 
a  pipe  and  then  handed  it  to  Naphoiniwa,  who  finished  the  pipe,  laid 
it  down  and  resumed  his  position. 

Seventh  Song.  Sikanakpu  now  took  up  the  aspergil  from  the 
medicine  bowl  and  asperged  over  the  sand  mosaic.  Shakhungwa 
then  got  up,  took  his  clothes  under  his  arm  and  left  the  kiva. 

The  Antelope  priest  now  left  his  position  and  going  to  the 
Antelope  mana  took  from  her  the  batni,  which  he  restored  to  its 
position  on  the  banquette,  while  Lomanakshu  took  from  the  Snake 
youth  the  tiponi  and  replaced  it  in  its  accustomed  place  at  the  corner 
of  the  sand  mosaic,  and  then  relieved  the  youth  of  the  snake  and 
placed  it  in  the  sack.     All  sprinkled  sacred  meal  on  the  sand  mosaic. 

Both  the  Snake  and  Antelope  priests  with  their  charges  then 
retired  to  the  forward  end  of  the  kiva  near  the  ladder,  where  they 
began  removing  the  ceremonial  clothing  and  the  marks  of  the  paint 
from  the  youth  and  viana  respectively.  Sikangpu  passed  to  the  Snake 
priest  moistened  sand,  with  which  he  removed  the  paint  from  his  legs 
and  arms. 

Eighth  Song.  (Most  of  the  men  standing.)  During  this  song 
reference  is  made  to  each  of  the  four  colored  cloud  symbols  of  the 
mosaic,  while  the  priests  in  the  circle  cast  pinches  of  sand  on  each 
cloud  as  it  is  mentioned.  At  the  conclusion  of  the  song  all  say 
^'-Anchaa."  All  sprinkled  meal  on  the  mosaic  again  and  some  com- 
menced to  smoke  around  the  fireplace.  Polihungwa,  Lomanakshu, 
the  asperger  and  one  other  man  each  uttered  a  prayer.  The  Snake 
youth  now  threw  over  his  shoulder  his  blanket  and  took  up  a 
position  on  the  west  side  of  the  kiva.  After  the  ceremonial  para- 
phernalia had  been  removed  from  the  mana  a  gourd  was  handed  to 
her  from  which  she  filled  her  mouth  with  water,  which  she  then 
emptied  into  her  hands  and  washed  her  face.  The  mana  now  took  a 
pinch  of  meal  from  the  medicine  tray,  sprinkled  a  little  on  the  mosaic 
and  then,  stooping  down  over  the  fireplace,  she  took  a  pinch  of 
ashes,  and,  making  a  circular  motion,  ended  by  casting  a  pinch  of  it  up 
the  kiva  ladder.  The  nakwakwosi,  which  had  been  removed  from  her 
hair  while  she  was  disrobing,  was  then  replaced  and  she  left  the  kiva 
for  her  home.  The  Snake  youth  also  left  the  kiva,  returning  to  the 
Snake  kiva. 

In  the  meantime  the  priests  had  gathered  informally  about  the 
hearth  and  were  engaged  in  chatting  and  in  fraternal  smoking, 
exchanging  terms  of  relationship.      The  Antelope  priest  now  began 


June,  1902.      The   Mishongnovi  Ceremonies — Dorsev.  217 

the  preparation  of  certain  bahos,  which  were  to  be  used  during  the 
day,  taking  down  the  bundle  of  decorticated  sticks,  which  he  had 
suspended  from  a  peg  in  the  wall.  Placing  some  meal  in  a  bag,  he 
took  one  of  the  nakwakwosis  and  one  of  the  bahos,  which  consisted 
of  a  single  stick,  to  which,  near  the  upper  end,  were  attached  two 
nakwakwosis,  into  a  bag  and  prayed  over  them  and  gave  them  to 
Lomawungyai,  who  deposited  them  east  of  Mishongnovi  near  the 
Walpi  trail  near  some  bush;  this  is  generally  done  when  the  offerings 
are  not  deposited  in  a  spfecial  shrine.  In  this  case  the  man  was 
going  to  look  after  his  crop  and  the  chief  priest  sent  an  offering  along, 
which  is  often  done.  The  Antelope  priest  again  uttered  a  prayer  and 
took  up  four  nakwakwosis  and  four  single  green  bahos  with  two  nak- 
wakwosis attached,  one  of  each  of  which  he  gave  to  each  of  four 
priests,  two  of  whom  now  enter  the  kiva,  whereupon  they  left  the 
kiva,  one  of  them  going  to  the  north,  one  to  the  west,  one  to  the 
south,  and  one  to  the  east,  where  each  deposited  his  offerings  in  one 
of  the  four  world  quarters.  These  offerings  to  the  four  world  quar- 
ters should  all  be  borne  by  Antelope  priests,  but  owing  to  the  fact 
that  on  this  morning  it  was  not  convenient,  the  places  of  two  of  them 
were  taken  by  Snake  priests.  Anyone  may  be  sent  and  the  offerings 
are  deposited  anywhere  just  so  that  the  directions  from  the  villages 
are  observed.  Usually,  however,  they  are  deposited  near  some  bush 
or  bunch  of  grass  or  herbs. 

During  this  act  on  the  part  of  the  chief  priest  the  assistant  Ante- 
lope priest  had  continued  the  making  of  the  bahos,  working  on  two 
sets  of  four  each  of  some  prayer  offerings  which  were  to  serve  for  a 
similar  ceremony  on  the  morrow.  Lomanakshu  now  took  up  his  bag 
containing  the  snake  and  his  snake  whip  and  returned  to  the  Snake 
kiva.      It  was  then  half-past  seven  o'clock. 

Although  the  ceremony  was  concluded,  we  remained  in  the  Ante- 
lope kiva  for  a  few  minutes  longer.  The  priests  were  working  or 
sitting  about  the  fire  and  smoking  and  talking  over  the  events  of  the 
early  morning.  It  was  readily  apparent  that  all  labored  under  great 
emotion,  and  as  they  discussed  the  varying  themes  of  the  morning 
ceremony,  and  especially  as  they  dwelt  upon  the  fact  that  their 
prayers  for  rain  had  apparently  been  answered  in  such  an  auspicious 
manner,  two  of  the  older  priests  gave  way  to  violent  sobbing,  in 
which  the  element  of  joy  no  doubt  predominated. 

On  entering  the  Snake  kiva,  it  now  being  ten  minutes  of  eight, 
we  found  a  number  of  priests  engaged  in  fraternal  smoking  about  the 
hearth.  Luke  and  Choshnimtiwa  now  left  the  kiva  and  returned  in 
a  few  minutes,  Luke  bearing  a  large  earthenware  bowl  about  a  foot 


2i8        Field  Columiuan  Museum — Anthropology,  Vol.  III. 

and  a  half  in  diameter,  while  Choshnimtiwa  carried  a  large  earthen- 
ware water  bottle  similar  to  the  one  already  described.  Both  of  these 
vessels  had  been  punctured  near  the  center,  and  the  two  priests  now 
fitted  to  these  apertures  corn-cob  stoppers.  In  the  meantime  two  of 
the  small  boys  had  extended  the  sand  field  where  now  Luke  inverted 
his  bowl  on  the  sand  field  in  front  of  the  wooden  box,  while  Chosh- 
nimtiwa placed  the  water  bowl  in  front  of  another  similar  snake  recep- 
tacle. The  other  priests  continuing  smoking  in  the  circle  as  before 
and  apparently  taking  no  notice  of  what  was  going  on,  Luke  now 
stepped  around  behind  the  snake  box,  passing  as  he  did  so  in  a  sinis- 
tral circuit  behind  the  snake  whips,  and  began  feeling  over  the  snake 
bags  which  had  been  there  deposited  on  their  return  from  the  hunt  on 
the  preceding  da}'.  Choshnimtiwa  now  removed  the  stopper  from  the 
big  jar,  while  Luke,  selecting  one  of  the  largest  of  the  bags,  removed 
a  string  from  about  the  neck  and  laying  it  flat  on  the  floor  gently 
shook  it  by  taking  hold  of  it  close  to  the  corners.  A  fairly  large- 
sized  rattlesnake  glided  out  from  the  open  mouth,  and  Choshnimtiwa 
with  an  extremely  rapid  motion  seized  the  snake  about  three  inches 
behind  its  head  and  thrust  it,  head  forward,  into  the  hole  of  the  jar,  and 
so  forced  its  entire  body  in,  passing  one  hand  back  behind  the  other. 
He  then  placed  his  hand  over  the  hole  while  Luke  began  examining 
the  other  bags,  apparently  looking  for  other  rattlesnakes.  Another 
one  was  finally  located  and  it  was  transferred  as  has  just  been 
described,  whereupon,  it  being  discovered  upon  examination  that 
there  were  no  additional  rattlesnakes,  Choshnimtiwa  placed  the  corn- 
cob stopper  in  the  hole.  Luke  then  opened  two  other  bags  in  suc- 
cession and  from  each  of  them  a  great  bull-snake  glided  out,  when 
Choshnimtiwa  picked  it  up  in  the  same  manner  that  he  had  picked  up 
the  rattlesnake,  and  removing  the  stopper  from  the  water  jar,  thrust 
them  in  one  after  the  other,  head  first.  Choshnimtiwa  then  took  a 
sprig  of  kiina  (Artemisia  Frigida),  which  he  found  lying  at  the  rear  of 
the  kiva,  and  coming  to  the  front  of  the  kiva,  filled  his  mouth  with 
water,  when  he  ascended  the  ladder  and  facing  the  east  spurted  water 
in  his  hands  and  washed  them. 

As  we  were  leaving  for  breakfast,  at  a  quarter  past  eight,  we 
noticed  in  descending  the  trail  Shakhungwa  at  the  foot  of  the  mesa 
on  the  east  side  where  he  sat  down,  deposited  a  nakwakwosi  upon 
which  he  sprinkled  meal  toward  the  village  and  went  on  to  his  field, 
as  near  as  could  be  ascertained. 

No  ceremonies  were  enacted  in  either  the  Snake  or  Antelope 
kivas  during  the  remainder  of  this  day.  Both  kivas  were  visited,  how- 
ever, from  time  to  time.      In  the  Antelope  kiva  Polihungwa,  Sikangpu 


Jink,  1902.      Thk  Mishongnovi  Ceremonies — Dorsev.  219 

and  Sikanakpu  were  engaged  in  carding  and  spinning  cotton  for  the 
manufacture  of  various  bahos  and  nakwakwosis. 

At  about  half-past  four  in  the  afternoon  Lomanakshu  began  plac- 
ing the  Snake  kiva  in  order,  cleaning  it  and  sweeping  it.  Notwith- 
standing the  fact  that  the  fourth  and  final  ceremonial  hunt  to  the 
fourth  world  quarter  had  ended  on  the  previous  day,  yet,  certain  of 
the  priests  spent  this  day  in  hunting  in  the  plains  below  the  village, 
although  the  hunt  on  this  day  does  not  form  a  prescribed  part  of  the 
ceremony  and  no  particular  quarter  is  selected.  It  seemed  that  five 
of  the  men  had  been  out  early  in  the  afternoon  of  this  day  unobserved 
and  they  now  returned  at  about  five  o'clock,  coming  up  over  the  trail 
at  the  southeast  of  the  village.  They  dropped  their  digging  sticks 
and  rabbit  sticks  as  usual  at  the  kiva  hatchway,  and  entering  deposited 
the  bags  east  of  the  sack  of  snake  whips.  Lomanakshu  at  once  sat 
down  to  the  east  of  the  fireplace,  removed  his  shirt  and  began  smok- 
ing. Luke,  who  seemed  to  have  been  the  leader  of  this  particular 
hunt,  now  passed  his  hands  over  the  bags  and  located  the  rattle- 
snakes, of  which  there  proved  to  be  four.  Opening  these  bags,  one 
at  a  time,  and  laying  them  on  the  floor,  he  gently  shook  the  base  of 
the  bag,  whereupon  the  snake  in  each  case  darted  out  of  the  bag  and 
as  it  started  to  crawl  away  was  picked  up  by  Choshnimtiwa  and  forced 
into  the  jar,  as  has  already  been  described.  A  second  rattlesnake  to 
appear  seemed  greatly  enraged  as  it  escaped  from  the  snake  bag  and 
began  rattling  at  a  furious  rate,  which  seemed  to  amuse  young  Chosh- 
nimtiwa and  two  other  much  younger  boys  who  watched  it  for  a 
moment,  apparently  with  delight,  and  then  the  youngest  of  the  three, 
a  boy  not  possibly  over  nine  years  old,  with  a  deliberate  motion 
picked  the  snake  up  with  one  hand  and  removing  the  corn-cob  stop- 
per from  the  jar,  with  the  other  thrust  it  into  the  receptacle.  The 
fourth  rattlesnake  to  appear  came  out  from  the  jar  tail  first,  by  which 
it  was  picked  up.  The  fifth  snake  proved  to  be  a  very  long  racer, 
which  was  placed  in  the  water  vessel,  the  last  to  be  placed  in  posi- 
tion. The  boys  who  had  been  assisting  in  the  transfer  of  the  snakes 
then  took  a  spri^  of  kuna,  and  taking  water  into  their  mouths  washed 
themselves  as  has  been  described.  Lomanakshu  continued  smoking 
at  the  hearth. 

In  neither  the  Antelope  nor  the  Snake  kiva  was  any  further  cere- 
mony enacted  during  the  remainder  of  this  day.  As  the  priests  came 
and  went  from  both  kivas  they  would  take  a  place  near  the  hearth  for  a 
few  moments  and  smoke;  while  in  the  Antelope  kiva  the  carding  and 
spinning  of  wool  was  continued  into  the  afternoon.  The  men,  as 
usual,  ate  their  evening  meal  in   the   kiva,  and  all   were  expected  to 


220        Field  Coi.UiMBian  Museum — Anthropology,  Vol.  III. 

sleep  in  the  kiva.  This  does  not  mean,  however,  that  the  men  liter- 
ally slept  inside  the  kiva ;  for  on  two  or  three  mornings  on  our 
ascending  the  mesa  at  a  very  early  hour  we  found  several  of  the 
younger  priests  stretched  out  at  full  length  and  wrapped  in  a  single 
blanket  on  the  roof  of  the  kiva,  sound  asleep. 

Seventh  Day  (Komoktotokya,  Wood  Providin(;),  August  19. 

This  morning  before  four  o'clock  we  ascended  the  mesa.  At  this 
hour  not  even  a  faint  light  had  appeared  in  the  east.  Nor  was  any- 
one stirring  in  either  of,  the  two  kivas,  the  priests  in  both  apparently 
being  fast  asleep.  This  condition  continued  until  a  few  minutes  after 
four,  when  we  heard  the  crowing  of  a  cock.  Irrimediately  after,  Loman- 
akshu  ascended  from  the  Snake  kiva  and  going  to  the  Antelope  kiva, 
called  down  in  a  low  voice  some  words.  He  was  answered  by  Poli- 
hungwa,  whereupon  a  light  at  once  appeared  in  the  Antelope  kiva 
and  Lomanakshu  returned  to  the  Snake  kiva.  A  moment  later 
Lomanakshu  entered  the  Antelope  kiva  bringing  his  snake  bag  and 
whip,  and  accompanied  by  Choshnimtiwa.  The  two  chief  priests 
then  began  at  once  to  paint  and  costume  their  charges,  Lomanakshu 
beginning  first  to  paint  the  youth.  The  order  of  this  morning  was  as 
follows:  First,  both  feet  to  the  toes  were  painted  white;  then  begin- 
ning above  the  ankles  a  white  band  was  continued  to  above  the  knees; 
then  a  band  one  inch  wide  above  this  was  painted  in  white;  and  then 
one  above  this;  next  the  arms  from  the  knuckles  to  the  elbow  and 
then  from  the  shoulder  blade  over  and  across  and  down  to  about  the 
middle  of  the  breast,  where  two  lines  were  continued  on  down  to  the 
waist;  returning  then  to  the  shoulder,  he  continued  two  white  lines 
down  on  the  front  side  of  the  arms  just  above  the  elbow.  Arovmd 
the  right  wrist  and  around  the  left  leg,  just  below  the  knee,  he  tied 
skeins  of  blue  yarn,  the  ends  of  which  hung  down  to  the  extent  of 
several  inches.  Lomanakshu  then  fastened  a  regular  katcina  kilt  and 
sash  around  the  waist  of  Choshnimtiwa,  tying  the  ends  on  the  right 
side;  while  from  behind  was  suspended  a  fox  skin,  the  snout  of  which 
was  thrust  under  the  kilt  and  sash,  its  tail  reaching  nearly  to  the 
floor.  Many  strands  of  fine  turquoise  and  shell  beads  were  then  placed 
about  the  neck  and  a  bvinch  of  white  eagle  breath  feathers  was 
fastened  in  the  hair. 

In  the  meantime  Polihungwa  had  been  preparing  the  maid  for 
the  ceremony.  •  Beginning  at  her  toes,  he  painted  her  feet  white  up  to 
her  knees  over  her  ankles.  He  then  tied  a  pair  of  katcina  ankle 
bands  to  the  ankles  and  painted  her  arms  and  face  as  he  had  done 


June,  1902.        The  Mishongnovi  Ceremoniks— Dorsey.  221 

on  the  previous  morning  and  then  proceeded  to  place  upon  her  the 
ceremonial  robe,  etc.,  as  has  already  been  described.  It  was  noticed 
this  morning  that  he  fastened  in  her  hair,  which  hung  loosely  down 
her  back,  a  bunch  of  white  eagle  breath  feathers,  and  that  around  her 
right  wrist  he  tied  a  skein  of  blue  yarn.  In  addition  a  nakwakwosi 
was  fastened  to  her  hair,  which  was  hanging  down,  on  the  left  side  of 
her  head.  Polihungwa  now  handed  the  jar  with  the  baini  to  the  mana 
and  the  tiponi  from  the  northwest  corner  of  the  mosaic  to  the  youth, 
to  whom  also  Lomanakshu  handed  a  snake  which  he  took  from 
the  bag. 

The  priests  now  began  taking  their  places  around  the  mosaic, 
Lomanakshu,  as  on  the  previous  morning,  taking  his  place  first  in  the 
circle  near  the  center  of  the  west  side  of  the  mosaic,  with  Polihungwa 
in  the  center  of  the  south  side  of  the  mosaic.  All  seated,  Polihungwa 
uttered  a  prayer  and  the  asperger  asperged  upon  the  mosaic.  All  then 
took  up  some  object  in  their  hand  for  beating  time,  as  has  been 
described,  Lomanakshu  taking  his  snake  whip  and  the  other  members 
taking  a  crook  from  about  the  altar  or  an  eagle  tail  feather. 

First  Song.  This  began,  as  on  the  previous  morning,  in  a  low, 
deliberate  chant,  the  priests  beating  time  with  their  wands  or  crooks, 
all  being  seated  on  blankets  gathered  under  them  and  with  their  knees 
drawn  up  to  the  chin,  and  naked  except  for  the  loin  cloth  and  with 
the  hair  loosely  hanging  down  the  back.  Old  blind  Qomahoiniwa, 
who  up  to  this  time  had  been  asleep  on  the  west  side  of  the  platform, 
now  moved  down  off  from  the  platform  and,  taking  a  position  near 
the  hearth,  joined  in  a  low  voice  in  the  singing. 

Second  Song.  During  this  song  Sikanakpu  asperged  from  the 
medicine  bowl  upon  the  sand  mosaic  .four  times  without  leaving  his 
place. 

Third  Song.  Again  Sikanakpu  asperged  the  sand  picture  from 
the  four  directions,  adding  one  for  the  above,  and  one  for  the  below. 

Fourth  Song.  Rising  now,  Sikanakpu  asperged  twice  toward  the 
mosaic  and  once  toward  the  east,  making  from  three  to  five  passes 
each  time. 

Fifth  Song.  Sikanakpu  continued  asperging  the  sand  picture  and 
sat  down.  The  time  of  this  song  differed  greatly  from  that  of  the 
one  preceding,  it  being  much  slower  and  somewhat  of  the  nature  of  a 
chant  to  the  clouds.  Polihungwa,  now  turning  partly  around, 
removed  the  cloud  blower  from  the  bag,  while  Shakhungwa  took  up 
an  ordinary  pipe,  filled  it  and  began  smoking. 

Sixth  Song.  The  fire  having  been  lighted  by  Naphoiniwa,  Poli- 
hungwa took  up  a  live  coal  with  his  fingers  and  with  it  lighted  the 


222        Field  Columbian  Museum — Anthropology,  Vol.  HI. 

cloud  blower,  and,  getting  it  thoroughly  lighted,  went  to  the  rear  of 
the  kiva,  following  a  sinistral  circuit,  where,  stooping  down,  he  forced 
smoke  out  of  the  small  end  of  the  pipe  on  the  rain  symbols  of  the 
north,  and,  passing  to  the  west  side,  forced  smoke  upon  the  green 
clouds  of  the  west.  Then  he  went  to  the  southeast,  corner,  then  to 
the  northeast,  then  to  the  southwest,  and  forced  smoke  upon  the 
mosaic.  He  then  returnd  to  his  position,  emptying  the  ashes  from 
the  cloud  blower  on  a  corn  husk,  placed  the  pipe  in  its  sack  and 
resumed  his  position,  w^here  he  sat  for  a  moment,  then  taking  up  a 
meal  bag,  ascended  the  ladder  until  he  was  able  to  extend  his  arm  out 
over  the  kiva  hatchway,  where  he  breathed  a  prayer  upon  a  pinch  of 
meal  and  threw  it  toward  the  rising  sun. 

Seventh  Song.  Polihungwa  returned  to  his  place  in  the  circle, 
when  Lomanakshu  arose,  took  the  meal  bag  and  ascended  to  the  top 
of  the  kiva  ladder,  breathed  upon  a  pinch  of  meal  and  cast  it  in  the 
direction  of  the  rising  sun. 

Eighth  Song.  Toward  the  end  of  this  song  Polihungwa  filled  a 
pipe,  lighted  it,  smoked,  and  turning,  again  resumed  his  position  in 
the  circle,  where  he  continued  smoking,  while  the  asperger  asperged 
the  mosaic.  Polihungwa  then  blew  smoke  into  the  medicine  bowl 
four  times  and  once  each  into  the  mongjvikurus.  Polihungwa  now 
passed  the  pipe  to  the  asperger,  who  smoked  silently  for  a  moment  and 
then  blew  a  thin  line  of  smoke  across  the  sand  mosaic,  and  he  in 
turn  passed  the  pipe  to  Lomanakshu,  who  smoked  contentedly,  blow- 
ing smoke  over  the  mosaic  from  time  to  time.  The  asperger  then 
asperged  five  times  over  the  mosaic  and  once  toward  the  east,  and 
then  toward  the  fireplace.      Here,  the  singing  ceased. 

It  was  possible  to  observe  now  just  what  the  objects  were  which 
the  priests  had  held  in  their  hands  during  the  singing,  as  they  now 
replaced  the  objects  in  the  clay  pedestals.  It  was  seen  that  some  of 
them  held  crooks  {ngo  I  Ids  hoy  as'),  while  others  held  black  bahos 
{chochopkiatd),  while  still  another  held  one  of  the  reed  arrows. 

Two  or  three  boys  now  entered  the  kiva  and  a  moment  later  a 
woman  came  in,  putting  down  at  the  back  of  the  platform  a  U-shaped 
stick  used  in  fashioning  the  hair  whorls  of  the  tnana.  She  then  sat 
down  on  the  east  side  of  the  banquette.  Lomanakshu  now  passed  the 
pipe  back  to  the  asperger  who  placed  it  down  by  the  side  of  the  fire- 
place and  Lomanakshu  took  up  again  his  snake  whip.  Polihungwa 
now  took  from  the  maid  the  battti  and  from  the  youth  the  tipont, 
replacing  them  in  their  proper  positions,  while  the  asperger  sprinkled 
the  mosaic.  All  then  took  a  pinch  of  meal  over  which  they  intoned  a 
prayer,  and  then  sprinkled  the  mosaic,  Talamossi,  Kashwungwa  (Parrot 


June,  1902.        The  Mishongnovi  Ceremonies — Dorsey.  223 

clan),  although  standing  outside  of  the  circle,  doing  lik2wise.  This 
performance,  which  was  repeated  several  times,  all  singing  the  while, 
was  one  of  the  prettiest  of  the  entire  morning's  performances.  Poli- 
hungwa  now  began  to  disrobe  the  /nana,  while  Lomanakshu  seni  one 
of  the  boys,  who  had  recently  entered,  for  water  with  which  the  inana 
and  youth  were  to  be  washed.  Polihungwa  first  removed  the  nak- 
wakwosi  from  the  mana's  hair,  when  she  sat  down  on  the  edge  of  the 
platform  on  the  east  side.  The  singing  to  the  rain  clouds  of  the  four 
world  quarters,  which  had  continued,  now  ceased,  Tobenyakioma 
saying  ^^Anchaa.''  Water  having  been  provided  Lomanakshu  assisted 
the  youth  in  disrobing,  and  removing  the  traces  of  the  paint  he  now 
took  water  in  his  mouth  and,  in  a  manner  already  described,  washed 
his  hands  and  face.  Polihungwa  then  uttered  a  prayer,  during  which 
time  Sikangpu  sprinkled  tallassi  on  the  mosaic,  when  Lomanakshu 
took  up  the  prayer  as  Polihungwa  left  off,  all  saying  at  its  conclu- 
sion '■'^Anchaa,''  whereupon  some  of  the  priests  began  filling  pipes  and 
taking  a  place  in  an  informal  circle  about  the  hearth,  the  ceremonial 
semicircle  about  the  hearth  being  broken  up.  The  youth  and  girl 
had  now  removed  the  traces  of  the  paint  and  the  girl  took  a  place 
by  Talam5ssi,  who  dressed  her  hair  in  the  whorls  of  the  virgin  over 
the  hairpin.  It  may  be  noted  here  that  on  a  previous  morning  this 
woman  had  not  appeared,  and  as  a  consequence  the  girl  was  obliged 
to  leave  the  kiva  with  her  hair  hanging  loosely  down  her  back.  Pol- 
ihungwa now  began  making  nakwakwosis,  while  the  others  were  smok- 
ing. Having  finished  three  he  stained  them  red  and  placed  two  of 
them  upon  a  tray,  tying  one  in  the  woman's  hair.  Spitting  upon  his 
fingers  he  removed  the  remaining  traces  of  red  paint  on  to  the  east 
side  of  the  ladder.  This  act  had  been  observed  many  times  before. 
Lomanakshu  now  handed  his  pipe  to  Sikangpu,  with  whom  he 
exchanged  terms  of  relationship,  whereupon  Lomanakshu  took  his 
snake  bag  and  whip  and  left  the  kiva,  it  being  now  twenty  minutes 
after  six.  During  this  time  Polihungwa  and  his  assistant  had  made 
and  deposited  on  different  trays  the  following  nakwakwosis  or 
bahos:  On  the  large  tray  we  noticed  a  ball  of  twine,  two  red 
nakwakwosis  and  one  eagle  breath  feather  nakwakwosi;  in  another 
tray  were  three  white  nakwakwosis  and  three  single  green  bahos,  to 
which  were  attached  two  nakwakwosis  at  one  end.  Sikangpu  now 
took  up  some  meal  from  the  meal  tray  and  handed  it  to  the  mana  and 
passed  it  to  Lomawungyai  who  breathed  a  prayer  over  it,  standing  on 
the  east  side  of  the  mosaic,  when  he  sprinkled  it  upon  the  mosaic 
four  times.  The  i/iana  then  stooped  over  the  fireplace,  took  a  pinch 
of  ashes  which  she  flirted  into  the  air  by   means  of  a  short  circular 


224        Field  Columbian  Museum — Anthropology,  Vol.  III. 

motion.  She  repeated  this  motion  and  the  woman*  went  through  the 
same  operation  four  times,  instead  of  two.  Both  of  the  women  then 
took  a  pinch  of  meal  from  the  tray  and  passing  to  the  east  side  of  the 
mosaic  sprinkled  it.  Sikangpu  then  asperged  the  mosaic,  while 
Shakventiwa  took  one  of  the  bahos  and  one  of  the  nakwakwosis  and  a 
pinch  of  meal.  This  he  handed  to  one  of  the  Snake  priests  who  now 
entered  and  who  left  the  kiva  and,  starting  off  on  a  run,  went  to 
a  shrine,  where  he  thrust  the  baho  in  the  sand  at  one  corner  of  the 
shrine,  breathed  a  prayer  on  the  meal,  which  he  thereupon  sprinkled 
upon  the  baho,  and  going  about  five  feet  to  the  east  of  the  shrine 
deposited  the  nakwakwosi  on  the  road,  dropping  meal  upon  it  also. 
This  is  the  first  of  the  messengers  who  were  to  depart  to  the  four 
world  quarters  bearing  with  them  the  baho  and  nakwakwosi  to  be 
deposited  in  a  shrine.  It  is  customary  for  the  Antelope  priests  to  per- 
form this  office,  but  on  account  of  the  scarcity  in  number  of  the  Ante- 
lope priests  they  were  assisted  by  the  Snake  men.  Sikangpu  now 
left  the  kiva  and  returning  in  a  moment  brought  an  object  which  he 
laid  down  near  the  fireplace  and  which  Shakventiwa  then  picked  up 
and  laid  across  the  rim  of  two  adjoining  trays. 

As  yesterday,  so  to-day,  there  is  no  ceremonial  hunt,  owing  to 
the  Snake  priests  making  repairs  in  their  paraphernalia  to  be  used 
in  the  coming  dance.  Upon  examining  the  Snake  kiva  from  time  to 
time  during  this  morning  the  Snake  priest  and  one  or  two  others  were 
found  engaged  in  the  manufacture  of  a  pair  of  moccasins,  others 
smoking  around  the  hearth  or  laughing  on  the  platform. 

In  the  Antelope  kiva  Polihungwa  continued  his  manufacture  of 
bahos,  while  Shakventiwa  worked  on  the  platform  with  some  horsehair 
skeins,  making  them  ready  for  repairs  of  the  bow,  or  aoatnatsi.  Poli- 
hungwa now  left  the  kiva  and  soon  returned  bringing  with  him  two 
mortars  for  grinding  paint;  for  this  he  used  a  short  piece  of  yucca,  the 
blunt  end  of  which  he  placed  in  his  mouth  and  chewed,  whereupon  the 
fibers  became  separated  and  it  formed  a  fairly  good  brush  with  which 
he  soon  began  to  paint  his  baho  sticks.  One  of  the  priests  now 
left  the  kiva  and  returned  with  a  gourd  and  loosely  woven  basket  tray 
or  sifter  of  yucca  fiber  and  a  bunch  of  cottonwood  branches,  together 
with  one  Middle  Mesa  tray.  All  these  he  deposited  on  the  floor  of 
the  kiva  on  the  east  side. 

At  about  half-past  ten  Choshnimtiwa  and  a  small  boy  came  in 
from  a  short  hunt  at  the  foot  of  the  mesa.      Entering  the  kiva  they 

*I  understand  that  this  woman  formerly  acted  as  Antelope  maid,  but  now  only  looked  after 
the  girl,  putting  up  her  hair,  etc.  We  have  analogies  lor  this  in  Oraibi.  She  is  an  ex-Antelore 
maid. 


June,  1902.        The  Mishoncnovi  Cf.remonies — Dorsev.  225 

went  at  once  to  the  corner  where  the  snake  jars  were  kept,  and  with- 
out any  formality  whatever  Choshnimtiv.a  untied  the  bag  and  shook 
it,  when  the  little  boy  picked  up  a  rattlesnake  just  as  it  came  from 
the  bag  and  thrust  it  into  the  jar  as  on  other  occasions.  The  Chief 
Snake  priest  continued  his  work  of  the  manufacture  of  a  pair  of 
moccasins  on  the  platform  and  apparently  took  no  heed  of  this  trans- 
fer. At  this  particular  time  he  happened  to  be  pounding  a  heavy  piece 
of  rawhide  upon  the  floor  by.  means  of  a  rough  undressed  piece  of 
stone.  The  work  of  baho-making  continued  in  the  Antelope  kiva, 
Shakventiwa  grinding  red  paint  on  the  paint  mortar.  Sikangpu  took 
some  water  from  the  medicine  bowl  with  which  he  moistened  his 
black  pigment.  Having  prepared  a  quantity  of  red  paint  Shakventiwa 
passed  it  over  to  Polihungwa.  Polihungwa  now  took  one  baho  stick 
painted  entirely  green  except  for  a  yellowish-brown  facet,  and  one 
blunt-pointed  baho  stick  painted  yellowish  brown,  and  with  the  addi- 
tion of  the  corn-husk  packet  containing  meal  and  nakvvakwosis,  a 
turkey  feather  and  a  sprig  of  mdovi  and  kui'ia,  made  the  first  baho. 
Of  these  he  made  two,  one  to  be  deposited  by  Namurztiwa  at  the  race 
the  next  morning,  the  other  to  be  handed  to  the  winner,  and  then 
two  single  blunt-pointed  shafts  painted  black,  and  taking  the  corn- 
husk  packet,  mdovi,  kufia,  turkey  feather  and  a  nakwakwosi,  he  made 
one,  Shakventiwa  and  Sikangpu  also  each  making  one,  all  to  be  depos- 
ited by  Namurztiwa  at  Chokitchmo,  where  the  race  starts  the  next  morn- 
ing. .  He  then  picked  up  the  chockopkiata,  painting  four  black  bands  at 
intervals  around  the  white  yarn  which  bound  the  accessories  of  the  bahos 
in  place  near  its  upper  end.  The  Antelope  priests  continued  their  man- 
ufacture of  bahos  until  shortly  after  three  o'clock,  when  they  stopped 
work  and,  food  having  been  brought  into  the  kiva  by  some  of  the 
younger  priests,  they  repaired  to  the  platform  and  began  eating.  At 
the  conclusion  of  the  meal,  Sikangpu,  sitting  down  to  the  east  of  the 
fireplace  on  the  main  floor  of  the  kiva,  began  cutting  the  cottonwood 
boughs  into  small  sections  about  one  inch  in  length.  Having  cut 
perhaps  fifty  of  these  and  placed  them  in  the  yucca  fiber  sieve,  which 
had  been  brought  in  in  the  forenoon  and  in  which  he  now  placed 
clay  and  water,  stirring  them  up,  he  soon  had  the  cylinders  {kok/io, 
"woods"  or  "sticks,")  coated  with  clay.  He  then  placed  the  tray 
on  the  southeast  corner  of  the  mosaic.  Polihungwa  had  now  com- 
pleted four  single  green  bahos  with  double  nakwakwosi  attachments, 
four  red  nakwakwosis,  four  black  chochopkiatas^  four  red  and  green 
bahos  and  two  small  rings  about  two  inches  in  diameter,  to  each  side 
of  which  were  fastened  a  small  eagle  wing  feather.  The  baho-making 
was  now  practically  completed  for  the  day,  whereupon  Sikangpu  care- 


226        Field  Columbian   Museum — Anthropol(x;v,  Vol.  Ill, 

fully  gathered  up  all  of  the  refuse  of  the  baho-making  and  the  rind  of 
the  watermelon  which  had  been  left  from  the  feast,  and  in  which  he 
placed  a  pinch  of  native  tobacco  and  a  pinch  of  meal  and  took  the 
entire  lot  of  refuse  and  deposited  it  over  the  edge  of  the  mesa  to  the 
northeast  of  the  village,  where  much  rubbish  of  this  sort  may  be 
seen,  including  many  of  the  sandstones  which  were  used  in  sharpen- 
ing the  points  of  the  sticks  for  the  bahos. 

In  addition  to  the  work  on  the  moccasins  in  the  Snake  kiva,  some 
of  the  priests  spent  considerable  time  in  the  afternoon  repairing  the 
snake  kilts,  head  dresses  and  other  paraphernalia. 

]3y  six  o'clock  in  the  evening  the  Antelope  priests  were  ready  for 
the  consecration  of  the  various  bahos  which  had  been  made  during 
the  day.  This  was  done  by  the  chief  priest,  Naphoiniwa,  Sikangpu 
and  Lomawungyai.  Each  priest  lighted  a  pipe,  took  up  one  of  the 
trays  of  bahos,  held  it  in  his  hand,  smoked  into  it  four  times,  then 
passed  the  pipe  with  the  tray  to  his  neighbor,  and  so  it  was  passed 
from  one  priest  to  the  other.  Another  tray  would  be  taken  up  in  the 
same  manner.  The  position  generally  assumed  in  this  consecration 
was  a  sitting  posture,  with  the  knees  drawn  up  to  the  chin.  Occa- 
sionally, however,  after  the  priest  had  smoked  over  the  baho  four 
times  in  this  manner,  he  would  place  the  tray  in  front  of  him  and 
replace  it  on  the  floor  of  i:he  kiva,  and  kneeling  over  it,  stooping  far 
forward,  would  blow  the  smoke  upon  the  bahos. 

EicH'iH  Day  (Totokya,  Food  Providing),  August  20. 

On  approaching  the  summit  of  the  mesa  this  morning  at  about 
half-past  three  o'clock  was  heard  the  voice  of  the  crier  as  he  made  an 
announcement  from  the  top  of  his  house,  which  was  followed  by  others 
at  short  intervals. 

The  first  announcement  is  as  follows: 

Pangkake  uma  sinomu  tataiya;  hak  hihta  chokaashnika  naashash- 
tani.      Pai  hahlaikahkango,  cukaokahkango. 

[You  people  over  there,  awake!  Whoever  has  any  painting  up 
to  do,  do  it  happily,  courageously.] 

He  then  retires  to  the  kiva  and  soOn  announces: 

Pangkake  uma  chochokaashiyani.  Pai  hahlaikahkango,  cukao- 
kahkango. 

[You  over  there,  paint  yourself  up,  happily,  bravely.] 

Again,  a  little  later: 

Pangkake  uma  yuyahiotani.      Hahlaikuhkango,  cukaokahkango. 

[Array  yourself,  gladly,  bravely.] 


LIBRARY 
Oh  THE 

UNIVERSiryoflLLINCWS 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.    XCVIIi. 


Priests  at  the  Antelope  Kiva, 


Pl.  XCVIII.    Priests  at  the  Antelope  Kiva. 


Antelope  priests  carrying  baho-making  material  into  the  Antelope  kiva. 


June,  1902.        The  Mishongnovi  Ceremonies — Dorsey.  227 

Again,  a  little  later: 

Pangkakae  uma  yoshiya,  owi  hahlaikahkango,  cukaokahkango, 
nongaknani. 

[You  over  there,  being  arrayed  (or  dressed  up),  gladly,  bravely 
emerge  now  (for  the  race).] 

Before  dawn  and  while  it  was  still  dark,  on  this  morning,  Poli- 
hungwa  ascended  the  ladder  of  the  Antelope  kiva  and  fastened  across 
the  two  poles  of  the  ladder  the  bow  or  aodtnatsi  of  the  Antelope  Fra- 
ternity. In  a  moment  Lomanakshu,  Chief  Priest  of  the  Snake  Fra- 
ternity, fastened  the  aodtnatsi  of  the  Snake  Fraternity  in  a  similar 
position  on  the  ladder  of  the  Snake  kiva. 

The  two  natsis  are  very  similar  in  general  character,  so  that  a 
description  of  one  with  a  notice  of  whatever  differences  there  may 
be  in  the  other  will  suffice.  The  bow  of  the  Antelope  natsi  (see  PI. 
XCVIII)  was  an  ordinary  bow  such  as  is  used  to-day  by  the  young 
men  and  was  without  sinew  backing.  It  measured  two  and  one-half 
feet  in  length  and  was  provided  with  a  twisted  sinew  string.  As  the 
bow  was  placed  on  the  ladder  this  string  was  downward,  and  from  it 
throughout  its  entire  length  was  attached  a  fringe  of  horsehair. 
Also  from  the  sinew  string  and  at  fairly  regular  intervals  were  the 
following  objects,  beginning  at  the  left:  A  black  skin  with  white 
spots  {pu/ic/ia,  skunk  skin),  a  black-tipped  eagle  feather  fastened  by 
means  of  a  short  piece  of  sinew,  a  yellow  weasel  skin  {^piwani),  a 
black  skin,  an  eagle  feather,  a  yellow  skin,  an  eagle  feather,  a  black 
skin  and  a  yellow  skin.  Above  the  sinew  string  with  these  pendants 
and  attached  to  the  bow  itself  were  two  reed  arrows,  two  feet  in 
length,  the  points  being  sharpened  sticks  about  six  inches  in  length. 
The  feathering  of  both  arrows  was  much  worn.  The  aodtnatsi  of  the 
Snake  fraternity,  as  has  been  stated,  was  in  general  similar  to  the  one 
just  described.  The  two  arrows,  it  was  noted,  had  been  made  with 
great  care  and,  curiously,  bore  iron  points  and  had  the  appearance  of 
being  comparatively  new.  The  bow  with  the  sinew  string  was  like 
that  of  the  Antelope  natsi.  The  objects  suspended  along  the  horse- 
hair fringe  were  as  follows,  beginning  on  the  left  side:  First  a  skin, 
an  eagle  tail  feather,  a  piwani  skin,  an  eagle  tail  feather,  a  piiuani 
skin,  a //«'</«/ skin,  an  eagle  tail  feather,  di  piwani  skin,  an  eagle  tail 
feather,  and  finally  a  piwani  skin. 

The  aodtnatsis  of  the  two  societies  being  in  place,  each  priest  cast 
a  pinch  of  meal  on  his  natsi  four  times.  They  now  removed  the 
snake  whip  natsis  which  had  remained  in  the  straw  matting  or  cover- 
ing of  the  kiva  hatchway  throughout  the  first  seven  days  of  the  cere- 
mony.    They  also  removed  the  straw  mat  hatchway  covering,  thus 


228        Field  Columbian  Museum — Anthropology,  Vol.  III. 

exposing  that  side  opposite  the  ladder,  and  swept  the  hatchway^ 
around  which  they  then  sprinkled  with  sand  a  line.  The  priests  then 
sprinkled  meal  in  a  straight  line  entirely  around  the  kiva,  following  a 
sinistral  circuit,  until  they  had  sprinkled  four  parallel  lines,  when  a 
diagonal  line  was  sprinkled  on  the  northeast  corner  and  on  the  south- 
east corner,  and  also  three  transverse  lines  on  each  side  passing 
directly  over  the  middle  of  the  long  lines.  The  digging  sticks  and 
throwing  sticks  had  already  been  removed  and  were  now  lying  on  the 
roof  of  the  Tao  kiva  near  by.  The  Snake  whip  natsis  were  now  placed 
on  the  ground  leaning  against  the  rounded  beam  of  the  open  side  of 
the  hatchway  and  opposite  the  ladder  (see  PI.  XCIX,  c). 

On  entering  the  Snake  kiva  at  ten  minutes  past  four,  two  bull 
roarers  {towdkingpiatd)  and  two  lightning  frames  {talawihpiki^  were 
found  lying  on  a  tray  near  the  hearth.  These  had  been  brought  into 
the  kiva  by  Homisiima  very  early  on  this  day.  While  Lomanakshu 
was  putting  up  the  aodtnatsi,  two  Snake  priests,  Sikannakyoma  and 
Qo'chbuyaoma,  were  making  preparations  within  the  Snake  kiva  for  the 
coming  ceremony  in  the  Antelope  kiva.  They  began  by  making  a  rough 
part  in  the  hair  just  over  the  left  eye,  upon  which  they  daubed  to  the 
extent  of  nearly  two  inches  thick  white  clay,  and  tied  a  nakwakwosi 
to  a  lock  of  hair  near  this  spot.  The  hair  otherwise  was  permitted  to 
hang  loosely  down  the  back.  They  then  painted  their  faces  red,  over 
which  they  placed  on  the  cheek  a  perpendicular  black  line  of  specular 
iron.  On  the  top  of  the  head  they  fastened  a  bunch  of  eagle  breath 
feathers  stained  red.  They  next  put  on  the  snake  kilt,  tying  it  on  the 
right  side.  A  bandoleer  was  then  placed  over  the  right  shoulder,  the 
lower  part  of  it  hanging  under  the  left  arm.  Sikdniiakyoma  then  took 
up  one  of  the  bull  roarers  and  one  of  the  lightning  frames,  while 
Qo'tchbuyaoma  tookup  the  other  pair.  Stepping  toward  the  forward 
end  of  the  kiva,  both  twirled  the  bull  roarers  several  times  and  then 
performed  witli  the  lightning  frames.  Then  stepping  on  the  platform, 
they  went  through  the  same  operation  and  then  upward  toward  the 
kiva  opening,  when  they  ascended  the  ladder  and  the  operation  was 
repeated  on  the  kiva  hatchway,  twirling  the  bull  roarers  several 
times  and  then  shooting  the  lightning  frames  four  times,  first  to  the 
north,  then  to  the  west,  then  to  the  south  and  then  to  the  east  (see 
PI.  C).  It  was  just  five  o'clock  when  the  two  Kalehtakas  left  the 
Snake  kiva  and  entered  the  Antelope  kiva.  At  this  time  a  number  of 
the  priests  of  the  two  fraternities  not  actively  engaged  in  the  early 
morning  ceremonies,  with  a  few  of  the  young  men  of  the  village  not 
members  of  either  of  the  fraternities,  were  seen  to  leave  the  mesa  by 
the  east  trail,  where  they  descended  at  a  rapid  gait  down  into  the 


Pl.  XCIX,    Scenes  about  the  Snake  Kiva. 


a.  Snake  priest  about  to  fasten  foxskin  to  the  ladder  poles. 

b.  Snake  priest  fastening  foxskin  to  ladder  pole. 

c.  Woman  carrying  water  to  the  Snake  kiva  for  tlie  washing   after  the 
ceremony. 

d.  Snake  priest  removing  Snake  aodtnatsi  from  the  Snake  kiva. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,  PL.  XCIX. 


.1 


Scenes  about  the  Snake  Kiva. 


LIBRARY 

0^  THE 

UNIVERSITY  of  ILLINOIS 


Pl.  C.    Incidents  of  the  Antelope  Race  on  the  Eighth  Day. 


a.  The  two  Kaletahka  shooting  the  lightning  frame  on  the  Snake  kiva. 

b.  Shrine  and  cloud  symbols  of  sacred  meal.    These  cloud  symbols  mark 
the  starting  point  of  the  Antelope  race. 


in 

LIBRARY 

Ofr  THE 

UNWERSITY  of  ILLINOIS 


LIBRARV 

0^  THE 

UNIVERSITV  of  ILLINOIS 


Pl.  CI.    Singing  the  Traditional  Songs  in  the  Antelope  Kiva. 


Eighth  day:  Around  the  mosaic  are  seated  tlie  Antelope  priests,  with  the 
Snake  youth  and  Antelope  maid  at  the  rear  of  the  altar.  At  the  right  is  a 
Kalehtaka  whirling  a  bullroarer. 


ifBHAHY 


'U/NOfS 


FIELD  COLUMBIAN   MUSEUM. 


ANTHROPOLOGY,  PL.  CM. 


^^'■^\ 

K.  ■     ■ 

...fr/'-^^"*- 

,»» 

•ll^i^ 

1:  r  "'  V 

^^^^^^^^^H^Hk' 

H 

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A ' 

%m 

k 

l^'l''  ■  ■*                                                                  '^i^^^fc. 

Singing  the  Traditional  Songs  in  the  Antelope  Kiva. 


PL.  Cll.    Singing  the  Traditional  Songs  in  the  Antelope  Kiva. 


a     Warrior  whirling  the  buUroarer. 

b.     The  two  warriors  at  the  northwest  corner  of  the  sand  mosaic,  whirling 


the  buUroarer. 


LIBRARV 
o^  THE 

UNIVERSITV  of  ILLINOIS 


PL.  cm.    Boys  Awaiting  the  Arrival  of  the  Racers. 


a.  Antelope  boy  holding  prize  of  corn. 

b.  Antelope  boys  with  green  cornstalks. 


*efl30A' 


June,  1902.        The  Mishoncnovi  Ceremonies — Dorsey.  229 

plain  east  of  the  village.  These  men  were  all  naked  except  for  a  loin 
cloth,  and  practically  all  of  them  had  a  small  bell  fastened  around  one 
of  the  legs  at  the  knee,  and  all  were  barefooted. 

In  the  meantime  the  singing  of  the  eight  traditional  songs,  with 
accompanying  ceremonies,  was  being  performed  as  on  the  two  previ- 
ous mornings  in  the  Antelope  kiva.  As  the  Kalehtakas  entered, 
Namurztiwa  had  just  fastened  around  his  waist  a  katcina  sash  and 
now  left  the  kiva  with  a  young  Antelope  priest  who  had  been  stand- 
ing on  the  west  side  of  the  kiva  and  who  had  been  decorated  by 
Namurztiwa  as  follows:  The  chin  was  painted  black  with  a  white 
line  over  the  lower  tip  of  the  upper  lip  extending  from  the  base  of 
one  ear  to  the  other.  Over  the  breast,  from  shoulder  to  shoulder, 
was  a  straight  black  line  from  which  depended  two  zigzag  lines  pass- 
ing down  in  front  of  the  breast  to  the  waist;  on  each  arm  and  on  each 
leg  was  a  zigzag  black  line;  while  around  the  waist  the  boy  wore  the 
blue  ceremonial  kilt  {sakwavitkund)\  in  his  hair  was  a  nakwakwosi. 
Namurztiwa  had  gone  to  dress  the  youth  during  the  singing  of  the 
second  song.  On  entering  the  Antelope  kiva  the  Kalehtakas  took  a 
position  at  once  on  the  north  side  of  the  altar,  one  at  the  northeast, 
the  other  at  the  northwest,  where  they  first  twirled  their  bull  roarers 
and  then  shot  the  lightning  frames,  the  ceremony  being  repeated  on 
the  west  and  on  the  south  and  on  the  east  sides  (see  Pis.  CI  and  CIl). 
They  then  sat  down  on  the  edge  of  the  platform  just  west  of  tl^e  lad- 
der and  smoked,  a  pipe  being  handed  them  by  Sikangpu.  Shok- 
hungwa  now  left  the  kiva  and  went  to  the  top  of  Polihungwa's  house, 
where  he  gave  the  first  public  announcement  of  the  Antelope  dance 
to  be  performed  that  afternoon, 

A  moment  later  Polihunga  handed  Namurztiwa  four  naalongba- 
hos  (red  and  green  bahos)  and  three  black  chocJiopkis,  which  he 
wrapped  up  in  a  cloth.  Polihungwa  and  Naphoiniwa  now  addressed 
Namurztiwa,  who  answered,  "All  right.  May  we  be  strong."  The 
Antelope  youth  now  went  to  the  northwest  corner  of  the  mosaic, 
where  he  took  up  one  of  the  black  rings  already  described,  and  a 
mongwikuru. 

The  singing  of  the  eight  traditional  songs  being  concluded, 
Namurztiwa  now  left  the  kiva,  followed  by  the  youth  and  the  two 
Kalehtakas,  who  took  with  them  their  bull  roarers  and  lightning 
frames.  Taking  the  eastern  trail,  they  soon  disappeared  down  the 
side  of  the  mesa.  Many  small  boys  and  girls  put  in  an  appearance 
now  and  descended  to  the  first  terrace  of  the  mesa,  the  boys  bearing 
corn  stalks  and  having  fantastic  costumes.  By  half-past  five  o'clock 
they  had  reached  the  lower  trail  at  the  northeast  of  Mishongnovi  and 


230        Field  Columbian  Museum — Anthropology,  Vol.  III. 

stopped  at  the  Lomowa  spring.  Namiirztiwa  entered  the  spring  and 
deposited  a  nakwakwosi,  upon  which  he  sprinkled  meal,  and  then  with 
his  thumb  and  forefinger  sprinkled  water  four  times  to  the  rising  sun. 
'He  then  took  the  mongwikuru  from  the  youth,  filled  it  with  water, 
uttered  a  prayer  over  it  and  returned  it  to  the  youth.  He  then  took  a 
handful  of  moist  clay  from  under  a  rock  on  the  edge  of  the  spring  and 
put  it  on  a  sandstone,  which  he  picked  up  to  take  with  him.  The  four 
men  then  started  on  a  run  along  the  trail  and  went  to  the  Shokitshmo 
(Fingernail  hill)  shrine,  southeast  of  the  village  (See  PI.  CIV,  b). 
Here  Namurztiwa  took  a  pinch  of  meal,  and  holding  it  to  his  lips 
breathed  upon  it  a  prayer,  and  then  on  the  trail  made  two  straight 
lines,  crossing  at  right  angles.  He  then  deposited  the  seven  bahos  in 
the  shrine,  in  front  of  which,  with  meal,  he  made  three  semicircular 
cloud  symbols,  two  being  in  a  row  and  the  other  being  above  and  be- 
tween the  first  two.  He  then  drew  a  straight  line  with  meal,  con- 
necting the  tips  of  the  two  lower  symbols.  From  their  outer  edges 
and  the  intersecting  point  of  the  two,  he  drew  now  three  straight 
parallel  lines  about  four  feet  in  length,  the  diameter  of  the  twO' cloud 
symbols  lying  side  by  side  being  about  three  feet.  At  the  meeting 
point  of  the  central  straight  line  with  the  other  straight  line  connect- 
ing the  tips  of  the  two  cloud  symbols,  he  placed  the  small  black 
wheel,  upon  which  he  deposited  the  mongtuikuru  (see  PI.  C,  />). 
To  the  left  and  just  beyond  the  cloud  symbols,  he  placed  the  flat 
stone  with  the  mud  which  he  had  brought  from  the  spring.  The  bull 
roarers  and  lightning  frames  were  now  taken  from  the  Kalehtakas  and 
deposited  in  the  center  of  the  upper  cloud  symbol.  On  the  center 
one  of  the  three  parallel  lines  he  placed  two  nakwakwosis,  which  he 
sprinkled  Avith  meal.  He  now  uttered  a  prayer  over  the  symbols  and 
then  the  priests  retraced  their  course  about  forty  paces  along  the  trail 
toward  the  village,  where  Namurztiwa  made  another  cloud  symbol  and 
again  deposited  two  nakwakwosis  on  the  middle  line.  Again  he  pro- 
ceeded toward  the  village  to  the  extent  of  about  sixty  paces  and  made 
another  set  of  cloud  symbols,  upon  the  middle  line  of  which  he 
deposited  three  nakwakwosis,  which  he  sprinkled  with  meal.  Starting 
again  toward  the  village  he  halted,  after  passing  about  sixty-five 
paces,  and  made  a  fourth  set  of  cloud  symbols,  upon  which  he 
deposited  four  nakwakwosis.      It  was  now  twenty  minutes  past  five. 

Namurztiwa  now  retraced  his  steps  to  the  first  series  of  cloud 
symbols.  Here,  the  naked  men  who  have  been  mentioned  as  having 
left  the  village,  now  began  to  arrive.  By  a  quarter  of  six  they  had  all 
arrived,  and  lining  up  just  beyond  the  shrine,  those  of  them  who 
Avore    shirts    removed    them   and  tied   them  a^ound  their  waists  (see 


•ifjKfc  4ldgJ9  'Hii-ao  I 


'■)  oa'nd'd     A 


Pl.  civ.    Shrines. 


a.  Shrine  where  bahos  are  deposited  on  the  eighth  day. 

b.  Shrine  of  Shokitshmo,  where  bahos  are  deposited  on  the  eighth  day. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.   CIV. 


Shrines. 


LIBRARY 
UNIVERSITY  of  ILLINOIS 


LIBRARY 
Oh  THE 

UNIVERSITY  of  ILLINOIS 


FIELD  COLUMBIAN    MUSEUM. 

ANTHROPOLOGY,    PL.   CV. 

1^    ill  4 

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^^^^^^^j^^ 

^^ 

^J 

The  Antelope  Race. 


Pl.  CV.    The  Antelope  Race. 


a.  The  cloud  symbols  in  the  plain  witli  Namurztiwa. 

b.  Racers  awaiting  the  signal. 


S^'t^v  :«■■■*.  ; 


*>-»^-r  iWfe^ 


ilBKAHY 
"'•IV£RSl"rV'^f^u.N01S 


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itaJ 

^ 

Pl.  CVI.    Winner  of  the  Race  at  the  Antelope  Kiva. 


a.  The  winner  passing  the  Snake  kiva. 

b.  The  winner  awaiting  the  prize  at  the  Antelope  kiva;  Kalelitaka  shooting 
the  lightning  frame. 


:N    a'lOJS.T 


libhasy 
"NiVERsirV^f'iumois 


PL.  evil.     Arrival  of  the  Racers  at  the  First  Terrace  of  the  Mesa. 


a.  Defeated  racers  resting. 

b.  Namurztiwa  depositing  a  nakivakivosi  and  meal  on  the  trail. 


.*23M    3HT    ^o    33A»a3T   Tc 


.U«ii  fiiU  no  ifi^m  b0B  mvirX^ 


June,  1902.        Thk   Mishongnovi  Ckkemonies-  Dorsev.  231 

PI.  CV,  a).  Namurztiwa  then  took  a  particle  of  clay  from  the  stone 
which  had  been  I3  ing  at  the  left  of  the  cloud  symbols,  and  smeared  a 
small  portion  of  it  on  the  bottom  of  the  foot  of  each  of  the  runners, 
the  explanation  of  this  being,  so  it  was  said,  to  induce  the  rain 
clouds  to  come  more  quickly,  the  mud  having  been  taken  from  a 
spring.  While  the  men  who  were  soon  to  take  part  in  the  race 
now  stood  in  line  awaiting  the  signal  (see  PI.  CV,  />),  Namurz- 
tiwa began  walking  toward  the  village,  passing  over  successively  the 
second  and  third  set  of  cloud  symbols,  until  he  reached  the  fourth, 
or  the  one  nearest  the' village.  While  he  had  been  doing  this,  the 
two  Kalehtakas  had  twirled  their  bull  roarers  and  shot  their  lightning 
frames  over  the  shrine.  They  now  started  in  the  direction  of  the 
fourth  set  of  symbols,  but  one  went  at  one  side  of  the  path  and  the 
other  at  the  other  side.  In  making  the  journey  from  the  first  to  the 
second  set  and  from  the  second  to  the  third  and  from  the  third  to  the 
fourth,  tliey  described  two  spiral  curves  crossing  each  other  at  each 
cloud  symbol,  and  taking  opposite  sides  of  the  path  as  they 
met  each  set  of  "cloud  symbols.  Their  arrival  at  the  fourth  cloud 
symbol,  where  Namurztiwa  was  awaiting  them,  was  the  signal  for  the 
start  of  the  race,  all  of  the  runners  starting  forward  simultaneously, 
yelling  vociferously  as  they  passed  each  set  of  cloud  symbols.  The 
race  was  now  one  of  deadly  earnestness,  and  made  an  extremely 
pretty  picture,  with  the  men  strung  out  in  a  long  line,  their  bodies 
glistening  with  the  early  morning  sun,  while  the  noise,  produced  by 
the  bells  on  their  legs,  could  be  heard  at  a  long  distance.  Namurz- 
tiwa having  started  at  the  head  of  the  line  of  racers  was  the  first  to 
appear  up  the  trail  of  the  mesa,  where  he  stopped  at  the  edge  of  the 
first  terrace.  Shortly  after  the  first  of  the  racers  made  his  appear- 
ance, having  easily  outdistanced  the  remainder  of  the  line  ;  as  he  passed 
Namurztiwa  he  was  handed  the  ring  and  viongwikuru,  and  went  on  up 
to  the  kiva  (see  PI.  CVI,  a).  The  winner  proved  to  be  a  young 
man  by  the  name  of  Talahkuiwa.  He  was  not  a  member  of  either  the 
Snake  or  the  Antelope  Fraternity.  Namurztiwa  now  sprinkled  meal 
on  the  trail  and  deposited  four  nakwakwosis,  and  awaited  the  arrival 
of  the  two  Kalehtakas.  In  the  meantime,  others  of  the  racers  had 
arrived  at  this  point  where  they  halted,  sat  down  on  the  rock,  and 
waited  (sfee  PI.  CVI  I).  Soon  the  first  Kalehtaka  appeared,  and 
when  he  had  reached  the  trail  near  the  spot  where  Namurztiwa  had 
deposited  the  nakwakwosi,  he  faced  the  east,  shot  the  lightning  frame 
once,  and  then  twirled  the  bull  roarer  four  times.  He  now  re- 
mained standing  by  the  side  of  and  to  the  east  of  Namurztiwa, 
awaiting  the  second    Kalehtaka,    who    soon    appeared,    and    at  once 


232        Field  ColUxMHIan  Museum — Anthroi'ot.oov,  Vol.  III. 

repeated  the  performance  of  the  first  Kalehtaka  (see  PI.  CVIII  and 
CIX). 

During  the  depositing  of  the  nakwakwosis  and  while  the  Kaleh- 
taka had  been  performing,  an  interesting  event  had  taken  place  on 
the  eastern  end  of  this  terrace.  Immediately  on  the  appearance  of 
the  winner  of  the  race,  the  boys  who  had  been  standing  near  by  in  a 
group  bearing  corn  husks  started  on  a  run,  closely  followed  by  the 
girls.  There  then  ensued  a  lively  scramble  for  the  cornstalks,  which 
were  finally  captured  by  the  girls,  who  bore  them  to  their  homes. 

Namurztiwa  and  the  two  Kalehtakas  had  gone  on  up  to  the  sum- 
mit of  the  mesa  where  Namurztiwa  entered  the  Antelope  kiva,  while 
the  two  Kalehtakas  remained  just  outside  of  the  Antelope  kiva  and 
shot  their  lightning  frames  to  the  north,  to  the  west,  to  the  south  and 
to  the  east,  and  then  both  twirled  the  bull  roarers.  They  then  went 
to  the  Snake  kiva  and  repeated  the  performance.  Thereupon  they 
entered  the  Snake  kiva  and  deposited  the  frames  and  roarers  on  a 
basket  tray.  The  pipes  were  now  lighted  by  a  number  of  the  priests 
who  resumed  a  semicircular  position  about  the  hearth,  whereupon 
the  first  in  the  line  took  up  the  tray  and  smoked  upon  it  four  times, 
when  it  was  passed  to  the  other  priests,  who  smoked  upon  it  in  suc- 
cession. The  Kalehtakas  at  once  began  removing  the  paint  from 
their  bodies  and  disrobed. 

When  the  winner  of  the  race  arrived  at  the  kiva  he  stamped  three 
times  with  his  right  foot  upon  the  hatchway.  A  moment  later  Poli- 
hungwa  ascended  the  ladder  and  took  from  him  the  ring  and  the  mong- 
wikuru  (see  PI.  CXI,  a  and  b).  With  this  Polihungwa  descended  into 
the  kiva  and  placed  the  ring  on  the  floor  just  between  and  behind  the 
first  two  mongwikurus  on  the  south  side  of  the  mosaic.  He  now  lighted 
a  pipe  and  placing  his  mouth  close  to  the  aperture  in  the  mong- 
wikuru  smoked  into  it  four  times.  He  now  passed  the  pipe  to  Loman- 
akshu,  the  Chief  Snake  priest,  exchanging,  as  he  did  so,  terms  of 
relationship,  whereupon  the  latter  smoked  into  the  mongwikuru  four 
times.  Sikanakpu  now  took  the  pipe  from  Lomanakshu,  smoked 
four  times  into  the  mongwikuru,  while  Polihungwa  took  up  a  pinch  of 
ashes  from  the  hearth  and  cast  it  in  the  four  directions,  beginning 
with  the  north.  He  went  toward  the  mosaic  where  he  took  up  a  red 
and  green  baho.  Lomanakshu  in  the  meantime  had  taken  up  the 
mongwikuru,  and  with  a  corn  husk  had  dipped  water  from  the  medicine 
bowl  into  the  mongwikuru  four  times,  when  he  took  up  a  handful  of 
meal  from  the  meal  tray  and  upon  this  deposited  the  ring  and  the 
mongtuikuru.  These  he  now  passed  to  Polihungwa,  who  held  them 
in    his    right    hand    together    with    a    baho,    holding     his     left    hand 


''V'*" ' 


Pl.  CVlll.    Ceremonies  on  the  Mesa,  After  the  Race. 


a.  Arrival  of  the  first  Kalehtaka. 

b.  The  two  Kalehtaka  performing  with  the  bullroarer. 


LfMARV 
0^  THE 

UNlVERSiry  of  ILLINOIS 


■•^i^m^-imi^^tv^-'' 


Pl.  CIX.    Ceremonies  on  the  Mesa,  After  the  Race. 


a.  The  two  Kalehtaka  whirling  the  bullroarer. 

b.  The  Kalehtaka  shooting  the  lightning  frame. 


FIELD  COLUMBIAN   MUSEUM. 


ANTHROPOLOGY,  PL.  C1X. 


Ceremonies  on  the  Mesa,  after  the  Race. 


LIBRARY 

Of-   THE 

UNIVERSITY  of  ILLINOIS 


PL,  ex. 
Boys  awaiting  the  arrival  of  the  girls  for  the  scramble  for  cornstalks,  etc. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,  PL.  CX. 


Boys  Awaiting  the  Arrival  of  the  Girls  for  the  Scramble  for  Cornstalks.  Etc. 


LIBRARY 
0^  THE 

UNIVERSITY  of  ILLINOIS 


PL.  CXI.    Winner  of  the  Race  Receiving  the  Prize. 


a.  The  Antelope  priest  bringing  the  prize  from  the  kiva. 

b.  The  Antelope  priest  handing  the  prize  to  the  winner. 


LIBRARY 

0^  THE 

UNIVERSITY  of  ILLINOIS 


Pu  CXII. 
The  winner  of  tlie  race  awaiting  the  arrival  of  the  Kalehtaka. 


UBRARY 

Oy  THE 

UNIVERSITY  of  ILLINOIS 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.    CXIII. 


mk^ 


v'"*^:J 


The  Antelope  Kiva  on  the  Eighth  Day. 


Pl.  CXIII.     The  Antelope  Kiva  on  the  Eighth  Day. 


nrxi 


a.    Just  before  the  beginning  of  the  manufacture  of  bahos. 

/>.     In  the  afternoon,  after  the  completion  of  the  manufacture  of  bahos. 


.1--Ji- 


JiNE.igoa.        The  Mishongnovi  Ceremonies — Dorsev.  233 

over  the  mouth  of  the  mongwikuru.  Lomanakshu  now  uttered  a  prayer 
over  these  objects,  at  the  conclusion  of  which  Polihungwa  took  them 
to  his  kiva  and  gave  them  to  Talahkuiwa,  who  had  been  waiting  here 
(see  PI.  CXII)  in  the  meantime,  and  who  now  took  them  to  his  own 
field,*  where  he  deposited  the  wheel,  poured  the  water  on  it  and 
returned  the  mongwikuru  to  the  kiva. 

This  concluded  the  early  morning's  performance,  which  had  cer- 
tainly not  been  without  great  interest  and  beauty.  From  now  on, 
until  nearly  five  o'clock,  the  Snake  men  passed  in  and  out  of  their 
kiva,  a  few  of  them  idling  away  their  time;  but  the  majority  of  them 
were  busily  engaged  in  the  manufacture  of  moccasins,  or  in  the  repair- 
ing of  some  part  of  their  paraphernalia  which  would  be  required  in 
the  Antelope  dance  of  this  afternoon.  The  sight  in  the  kiva  through- 
out this  portion  of  the  day  was  an  extremely  interesting  one;  for 
there  is  no  process  of  the  manufacture  of  native  garments  with  which 
the  Hopi  man  is  not  perfectly  familiar,  as  by  the  curious  division  of 
labor  the  men  do  all  the  spinning,  weaving,  etc.,  of  the  garments  of 
both  sexes. 

In  the  Antelope  kiva  the  priests  were  equally  busy.  Here  they 
were  engaged  in  the  manufacture  of  bahos;  for  this  of  all  the  days  of 
the  ceremony  may  truly  be  called  a  baJwlatvu  or  baho-making  day  (see 
PI.  CXI  1 1).  It  is  supposed  that  every  member  of  the  Antelope  Fra- 
ternity on  this  day  shall  make  an  entire  set  of  the  bahos  about  to  be 
described,  but,  as  a  matter  of  fact,  certain  of  the  priests  were  obliged 
to  visit  their  fields  on  this  day,  while  a  few  others,  on  account  of  their 
age,  were  not  able  to  make  bahos.  The  consequence  was  that  certain 
priests,  ten  in  number,  not  only  made  a  complete  set  of  bahos  for 
themselves,  but  a  full  or  partial  set  for  the  members  who  were  absent 
or  who  were  too  young  to  do  such  work.  The  nakwakwosis  on  the 
bahos  about  to  be  described  were  all  stained  red,  unless  otherwise 
noted  to  the  contrary.  First,  a  double  baho,  one  stick  being  painted 
green  and  the  other  yellow,  and  one  chochopkiata ;  these  bahos,  that  is, 
one  of  each  for  all  the  members  of  the  Antelope  Fraternity,  were  to 
be  deposited  by  Namurztiwa  the  next  morning,  before  redirecting  the 
race,  at  a  distant  shrine  in  the  plain  below.  Second,  a  road  marker, 
or  piihtavi,  which  was  left  uncolored,  and  which  was  also  to  be  deposited 
by  Namurztiwa  on  or  before  the  morning  race  on  the  trail.  Third,  a 
double  baho,  one  stick  being  painted  green,  the  other  yellow,  one 
chochopkiata,  and  one  single  green  baho  with  a  double  eagle  feather 

♦Polihungwa  claims  that  the  offerings  were  taken  to  his  (Folihungwa's)  field  on  this  day, 
to  the  winner's  field  the  next  day;  hut  he  says  that  it  was  an  exception.  He  asked  the  winner  to 
do  it  and  he  did  it. 


234        Field  Columbian  Museum — Anthropology,  Vol.  III. 

nakwakwosi  attached  to  it,  all  of  these  to  be  deposited  on  the  following 
afternoon  by  the  individual  makers  or  the  owners  of  the  bahos  in  their 
fields,  watermelon  patches,  peach  orchards,  etc.  Fourth,  one  black 
chochopkiata  fourteen  inches  in  length.  These  were  made  for  the  Snake 
priests,  one  to  be  borne  by  each  one  of  them  during  the  snake  dance 
the  following  day,  and  later  to  be  deposited  by  them  when  they 
released  the  snakes.  Fifth,  one  double  green  sun  baho  with  a  white 
nakwakwosi  attached  to  it,  which  was  to  be  deposited  on  the  follow- 
ing morning  as  an  offering  to  the  sun. 

The  Chief  Antelope  priest,  in  addition  to  the  bahos  above  men- 
tioned, made  also  the  following:  First,  the  four  green  bahos,  such 
as  had  been  made  by  him  on  the  three  preceding  days,  to  be  deposited 
in  the  shrines  of  the  four  world  quarters;  second,  a  number  of  nak- 
wakwosis,  the  future  disposition  of  which  was  not  learned;  and  third, 
a  double  green  baho  about  three  inches  in  length,  and  which  differed 
from  all  ordinary  bahos  from  the  fact  that  both  sticks  bore  a  facet 
(these  being  female).  This  baho  was  deposited  on  the  following 
morning  as  a  prayer  offering,  that  many  children  might  "be  born  in 
the  village." 

The  four  men  who  owned  the  four  mongwikurus  which,  it  has  been 
noted,  stood  on  the  south  side  of  the  sand  mosaic,  also  made  certain 
bahos  not  made  by  the  priests  of  the  fraternity  in  general.  Shok- 
hungwa  and  Namurztiwa  made  one  double  green  baho,  while  Lomashih- 
kuiwa  and  Qom^letstiwa  made,  in  addition  to  a  double  green  baho,  one 
black  chochopkiata.  The  ultimate  fate  of  these  bahos  made  by  these 
four  men  is  not  known. 

Not  all  of  the  priests  worked  on  these  bahos  simultaneously,  but 
throughout  the  day  they  were  passing  in  and  out  of  the  kiva,  and 
usually,  as  soon  as  they  had  consecrated  their  bahos,  those  of  a  kind 
were  placed  in  pairs  and  consecrated  by  Polihungwa  (see  PI.  CXIV), 
and  then  were  placed  on  the  floor  of  the  kiva  between  the  hearth  and 
the  south  side  of  the  mosaic. 

The  work  of  the  baho-making  being  practically  completed  in  the 
Antelope  kiva,  food  was  brought  in  and  the  majority  of  the  priests 
began  eating.  Before  they  did  so,  however,  they  passed  around  to  the 
northwest  corner  of  the  kiva  where  they  removed  the  nakwakwosis  from 
their  hair,  and  having  passed  them  through  their  hair  and  over  their 
heads,  fastened  the  nakwakwosis  to  one  of  the  eagle  tail  feathers  of 
the  tiponi.  During  the  afternoon  it  was  also  noticed  that  a  small 
black  ring  with  two  feathers  attached  to  its  side,  similar  to  the  one 
described  as  having  been  used  on  this  morning's  ceremony,  had  been 
made  by  the  Antelope   priest   the   previous   day   and  now  rested  on  a 


.vixD  .jq 


luijjnA 


PL.  CXIV. 
Antelope  priests  consecrating  bahos 


LIBRARY 

„HW»s?TV"J.amo.s 


ubhaky 

"NiVERSir/ofluiNOIS 


Pl.  CXV.    The  Erection  of  the  Kisi. 


a.    Material  for  the  kisi  being  brought  into  the  village. 
d.    Snake  priests  beginning  the  erection  of  the  kisi. 


uOlo  noij 


June,  1902.        The  Mishoxgnovi  Ceremonies— Dorsey.  235 

tray  of  meal.  On  the  ring  was  a  tiny  inongwikuru,  or  netted  gourd,* 
while  by  the  side  of  the  ring  there  lay  a  long  eagle  breath  feather 
nakwakwosi.  It  was  also  noticed  that  on  the  cast  side  of  the  kiv'5  lay 
a  bundle  of  Cottonwood  boughs,  while  another  bundle  was  on  the  west 
side  of  the  kiva,  being  tied  up  into  a  compact  bundle. 

At  about  two  o'clock  several  men  and  boys  had  gone  to  the  val- 
ley (the  exact  place  being  immaterial)  to  secure  materials  for  the 
booth  or  kisi,  which  they  brought  into  the  central  plaza  of  Mishong- 
novi  (see  PI.  CXV,  a).  Here,  near  the  center  and  on  the  west 
side  of  the  plaza  were  first  erected  four  uprights  about  three  feet  in 
height  and  about  an  equal  distance  apart  at  their  bases.  These 
uprights  terminated  in  their  upper  extremity  in  a  fork  and  into  these 
were  placed  crossbars  (see  PI.  CXV,  h).  Upon  this  framework 
they  now  leaned  the  Cottonwood  and  other  boughs,  entirely  enclosing 
it  except  on  the  front  side,  where  they  left  a.  small  space  just  large 
enough  for  the  entrance  of  a  man,  which  they  now  closed  over  with  a 
piece  of  canvas. 

As  it  approached  five  o'clock  the  Snake  priests  had  about  all 
assembled  in  the  kiva.  Those  who  had  not  already  done  so,  brought 
in  their  snake  kilts  and  other  objects  belonging  to  the  Snake  dance 
costume.  Stalks  of  corn,  bean,  watermelon  and  squash  vines  and 
Cottonwood  boughs  had  been  brought  into  the  kiva  by  Lomdwungyai 
and  were  now  made  into  two  small  bundles  about  twenty  inches  in 
length,  a  red-stained  nakwakwosis  being  attached  to  the  tip  of  each 
bundle,  and  were  deposited  in  a  tray  near  the  fireplace,  whereupon  they 
were  consecrated  by  Lomanakshu. 

Preparation  now  began  in  the  center  of  the  kiva  for  the  coming 
performance  known  as  the  Antelope  dance.  Those  who  had  not  already 
done  so  removed  their  ordinary  clothing  and  then  they  painted  the 
face.  Over  the  breast  they  then  placed  two  white  spots,  one  on  each 
side,  and  a  white  spot  was  added  just  above  the  navel.  Another 
white  spot  was  added  to  the  left  side  of  .the  forehead.  A  band  was 
then  painted  around  the  leg  near  the  thigh,  and  a  large  irregular 
patch  of  white  was  daubed  on  the  calf  of  the  leg  as  well  as  on  the  out- 
side of  the  upper  and  lower  arm.  On  the  middle  of  the  back  and  just 
below  the  shoulder,  and  on  the  elbows,  were  also  painted  white 
spots,  and  finally  the  hands  were  painted  white,  the  men  removing 
the  paint  from  their  hands,  after  they  had  finished  decorating  the  body, 

♦These  wheels  are  usually  made  of  wipo  leaves,  a  species  of  reed  which  grows  near  springs 
and  in  swamp>  places.  Hopi  priests  say  that  they  are  S|)ecial  prayer  otferin(,'s  for  springs  and 
especially  for  washes,  that  they  may  have  plenty  of  water.  They  say  that  when  the  washes  rise  and 
irrigate  their  fields  little  halls  and  "  rolls  "  are  formed  from  the  mud.  These  are  represented  and 
symbolized  by  these  wheels. 


236        Field  Columbian  Museum — Anthropology,  Vol.  III. 

OTi  the  ladder  beams.  About  the  neck  they  put  many  strands  of 
shells  and  turquoise  beads.  A  number  of  priests  also  placed  around 
their  necks  a  fairly  large-sized  abalone  shell,  suspended  from  the 
string  of  beads.  The  snake  kilt  was  then  passed  around  the  waist 
and  was  tied  on  the  right  side,  and  the  wrist  protector  was  put  on  the 
left  arm.  To  a  lock  of  hair  at  the  front  of  the  head  they  fastened  a 
red-stained  nakwakwosi.  Over  the  moccasins  they  now  placed  red- 
fringed  ankle  bands,  and  around  the  legs  just  below  the  knee  they 
fastened  white  knee  bands  of  cottonwood,  to  the  outside  of  which 
depended  long  strips  of  red-stained  buckskin.  Over  the  snake  kilt 
was  then  added  a  fringed  buckskin  kilt  which  also  opened  on  the 
right  side.  Over  the  right  shoulder  was  passed  a  bandoleer,  while 
on  the  right  leg,  just  below  the  knee,  was  attached  a  turtle-shell  rat- 
tle. They  now  loosened  the  hair  and  carefully  combed  it  out  with  a 
native  brush  and  allowed  it  to  hang  loosely  down  the  back.  On  top 
of  the  head  was  then  attached  a  large  bunch  of  fluffy  eagle  feath- 
ers stained  red,  and  at  the  back  of  each  head  was  fastened  an  object 
much  resembling  two  small  aspergils  tied  together  and  known  as  a 
hurunkioa. 

Naturally  the  order  of  the  preparation  for  the  dance  just  described 
was  greatly  modified  by  the  different  priests,  and  naturally  scarcely 
any  two  of  them  were  doing  the  same  things  at  exactly  the  same  time. 
The  sight  was  not  without  considerable  interest^  and  indeed  it  resem- 
bled nothing  so  much  as  a  scene  behind  the  curtain  of  an  amateur  the- 
atrical company  a  half  hour  before  the  raising  of  the  curtain.  Many 
of  the  priests  had  brought  with  them  into  the  kiva  small  hand-mirrors 
or  bits  of  looking-glass  which  they  had  obtained  from  the  trader  and 
which  were  now  in  great  demand  and  which  were  constantly  being 
passed  from  one  priest  to  another.  There  was  much  talking  all  the 
while,  with  a  considerable  amount  of  mirth.  Poor  blind  Homiwush- 
yoma  had  kept  his  usual  position  seated  just  to  the  east  of  the  fire- 
place, apparently  enjoying  the  mirth  and  eagerness  of  the  dancers. 
He  was  constantly  appealed  to  by  one  or  another"  of  the  priests  as  to 
the  proper  way  to  fasten  some  garment,  or  in  regard  to  the  painting 
of  the  body.  It  was  also  interesting  to  note  the  regard  which  the 
older  priests  had  for  the  younger  members,  some  of  whom  were 
under  ten  years  of  age,  and  how  careful  they  were  to  see  that  they 
were  properly  costumed.  A  surprising  amount  of  vanity  was  revealed 
among  the  men,  as  at  the  completion  of  their  preparation  they  care- 
fully scanned  themselves  in  the  looking-glass  or  paraded  back  and 
forth  in  the  kiva. 


Ji  NE,  1902.        The  Mishongnovi  Ceremonies — Dorsey.  237 

DECORATION    AND    COSTUME    OK    ANTELOPE    PRIESTS. 

In  the  Antelope  kivaa  similar  scene  had  been  taking  place,  but 
here  were  found  two  different  types  of  body  decoration.  The  young 
and  middle-aged  men,  six  or  seven  in  number,  painted  their  arms 
from  their  elbows  to  their  wrists  white,  and  their  shoulders  well 
down  on  to  the  breast  were  painted  entirely  white.  From  these,  two 
stripes  were  continued  on  each  side  of  the  median  line  of  the  breast. 
These  lines  terminated  in  a  band  of  white  four  inches  in  width,  which 
entirely  circled  the  body  at  the  waist.  The  middle  of  the  lower  legs 
to  the  tips  of  the  toes  was  painted  white  with  a  band,  also  white, 
above  and  below  the  knee. 

The  old  men  and  the  small  boys  had  the  extremities  of  both  arms 
and  legs  painted  as  were  those  of  the  middle-aged  men  described. 
They  also  had  around  their  waists  a  band  of  white,  but  from  this 
waist-band  passed  two  zigzag  lines  which  ran  up  to  the  shoulder  and 
then  down  the  front  surface  of  each  arm  where  it  joined  the  band 
around  the  lower  arm.  In  front  of  each  leg  was  a  zigzag  line  termin- 
ating in  a  white  band  above  the  ankles. 

The  chin  of  all  of  the  priests,  including  the  old,  middle-aged 
men  and  the  boys,  was  blackened  with  specular  iron,  its  upper  bound- 
ary being  a  white  line  which  passed  over  the  lower  tip  of  the  upper 
lip  and  extended  from  ear  to  ear.  The  costume  of  the  Antelope  men 
differed  greatly  from  that  of  the  Snake  priests.  Around  the  waist  of 
the  majority  of  the  priests  was  the  ordinary  katcina  kilt  and  sash, 
both  fastened  on  the  right  side.  From  behind  and  thrust  into  the 
kilt  depended  a  fox-skin.  Around  the  ankles  were  katcina  ankle 
bands  and  around  the  left  wrist  and  both  legs  just  below  the  knees 
were  strands  of  blue  yarn,  while  over  the  right  shoulder  and  passing 
down  under  the  left  arm  was  a  yarn  bandoleer. 

While  the  above  description  of  the  costume  of  the  Antelope 
priests  answers  for  the  majority  of  the  men,  yet  there  are  a  few  excep- 
tions: for  example,  a  few  had  no  ankle  bands,  while  others  did  not 
have  the  yarn  wristlet  or  a  yarn  band  on  the  leg,  but  the  probabilities 
are  that  these  seeming  irregularities  in  the  costume  are  devoid  of 
meaning  and  are  simply  due  to  the  fact  that  the  individual  priests  did 
not  possess  these  objects.  As  a  matter  of  fact,  during  the  prepara- 
tion of  the  men  for  the  dance,  such  remarks  as  these  were  often 
heard:  "  I  can  not  find  my  fox-skin."  "The  moths  have  destroyed 
my  bandoleer."  "I  must  try  to  borrow  a  wristlet."  "Well,  I  shall 
have  to  do  without  it,"  etc.,  etc.  There  were,  however,  among  the 
priests  two  or  three  innovations  from  the  costume  as  described  above 
which  are  not  due  to  accident  and  which  deserve  notice.      Two  of  the 


238        Field  Columbian  MuseuxM  — Anthropology,  Vol.  III. 

small  boys  wore  blue  kilts  {sakwavitkuna)  only,  having  no  sash,  while 
two  of  the  other  boys  wore  only  a  black  kilt  [sdqdnwitkund).  The 
costume  of  Polihungwa,  the  Chief  Antelope  priest,  differed  only  from 
that  of  the  priests  above  described  in  his  having  blue  leather  arm 
bands  just  above  the  elbows,  to  each  of  which  was  tied  a  hawk 
feather  and  under  which  and  extending  backward  were  thrust  several 
similar  branches  of  cottonwood.  Lomayungwai,  the  priest  who  was 
afterward  to  dance  on  the  plaza  with  the  bundle  of  vines  in  his  mouth, 
also  wore  a  cottonwood  wreath  around  his  forehead.  The  asperger, 
Sikanakpu,  wore  around  his  head  and  arms  a  cottonwood  wreath 
and  a  bunch  of  fluffy  white  feathers  on  his  head,  while  the  four 
owners  of  the  mongwikurus,  Shakhungwa,  Namurztiwa,  Qomaletstiwa, 
Lomashihkuiwa,  and  Lomawungyai  wore  on  their  heads  a  thick  clus- 
ter of  white  fluffy  feathers  and  parrot  feathers.  All  the  other  thirteen 
priests,  including  the  chief  and  assistant  chief  priests,  wore  a  similar 
headdress  stained  red,  but  without  the  addition  of  the  parrot  feathers. 
Polihungwa  now  left  the  Antelope  kiva  and  inquired  down  the 
hatchway  of  the  kiva  if  the  Snake  men  were  ready.  He  received  an 
affirmative  reply  and  returned  to  his  kiva.  He  now  took  up  his 
tiponi  from  the  northwest  corner  of  the  altar,  which  he  held  by  its 
base  in  his  left  hand  which  rested  against  his  body,  and  in  his  right 
hand  he  took  up  a  rattle  (see  PI.  CXVI);  the  assistant  chief  priest, 
Shakventiwa,  took  up  the  other  tiponi  and  a  rattle  (see  PI.  CXVH). 
Sikanakpu,  the  asperger,  now  took  his  medicine  bowl  with  its  cotton- 
wood wreath,  holding  it  in  his  left  hand,  with  a  rattle  in  his  right 
(see  PI.  CXVni).  All  the  other  priests  had  provided  themselves 
with  two  rattles  each  from  the  Antelope  kiva  except  Shakhungwa  (see 
PI.  CXIX),  Namurztiwa,  Qomaletstiwa  and  Lomashihkuiwa,  who 
took  their  mongwikurtis  in  one  hafid  and  a  rattle  in  the  other.  Loma- 
wungyai took  up  the  bundle  of  green  corn  and  two  \i\2.z\ichochopkiata- 
The  priests  were  now  ready  to  depart  and  a  moment  later,  at  half- 
past  six  o'clock,  they  filed  out  of  the  kiva  one  by  one,  those  in  front 
of  the  line  coming  to  a  stop  just  outside  until  all  had  left  the  kiva. 
They  now  stood  for  a  minute,  all  rattling  vigorously,  and  then  set 
out  at  a  rapid,  yet  dignified,  pace  for  the  central  plaza,  which  they 
entered,  passed  along  near  the  east  wall  until  they  reached  the  end  c 
the  plaza  on  the  north,  when  they  turned  back,  describing  an  ellipti- 
cal curve  almost  equal  to  the  sides  of  the  plaza.  As  they  now 
advanced  on  toward  the  east  on  the  south  side  of  the  kiva  they  passed 
in  front  of  the  kisi,  where  each  man  violently  stamped  each  time  with 
his  right  foot  upon  the  sipapu  and  deposited  thereon  a  pinch  of  meal. 
The  line  also  passed  the  two  shrines  of  Timanapvi  and  Bahoki,  upon 


t 


iJ3TMA  :• 


^aiHD     .tVXO  .jR 


dilj   ISl 


■ill  bnKfl  Jlal  aiil  nl 


Pu  CXVI.    Chief  Priest  of  the  Antelope  Fraternity. 


in  his  left  hand  he  holds  one  of  the  Antelope  tiponis,  and  in  the  other  the 
Antelope  rattle. 


FIELD   COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.    CXVI. 


Chief  Priest  of  the  Antelope  Fraternity. 


LIBRARY 
0^  THE 

UNIVERSITY  of  ILLINOIS 


¥Mt- 


>ir(3  JasmzzA 


PL.  CXVII. 
Assistant  chief  priest  of  the  Antelope  fraternity  (Albino). 


FIELD   COLUMBIAN    MUSEUM 


ANTHROPOLOGY,    PL.    CXVII. 


Assistant  Chief  Priest  of  the  Antelope  Fraternity  (Albino). 


LIBRARY 

0^  THE 
UNlVtRSlTY  of  ILLINOIS 


:  >s3ri  «id  boiKne 


Pl.  CXVIII.    Antelope  Priest,  Asperger. 


In  his  left  hand  he  holds  a  medicine  bowl  and  aspergil  resting  on  a  cotton- 
wood  wreath;  in  his  right  hand  is  an  Antelope  rattle;  around  his  two  wrists  and 
around  his  head  are  cottonwood  wreaths. 


FIELD   COLUMBIAN    MUSEUM 


ANTHROPOLOGY,   PL.    CXVIII. 


Antelope  Priest. 


LIBRARY 

01-  THE 

UNIVERSITY  of  ILLINOIS 


'9^ 


fl 


Pl.  CXIX.     Priest  of  the  Antelope  Fraternity. 


One  of  the  four  men  who  carry  in  the  line  of  the  dancers  a  mongwikuju. 
These  men  also  wear  yarn  bandoleers  and  a  woman's  belt,  in  addition  to  an  ordi- 
nary Antelope  costume. 


FIELD   COLUMBIAN    MUSEUM 


ANTHROPOLOGY,   PL.   CXIX. 


Priest  of  the  Antelope  Fraternity. 


UNlVERSirUflLLINOIS 


June,  1902.        The  Mishongnovi  Ceremonies — Dorsey.  239 

both  of  which  was  cast  a  pinch  of  meal  without  halting,  the  line  con- 
tinuing its  march  on  past  the  kisi  to  the  east  end  of  the  plaza,  where 
they  again  turned  to  the  north  and  to  the  west,  and  again  described  the 
circuit,  only  of  smaller  extent,  but  passing  both  shrines  and  the  kisi, 
where  the  performance  already  described  was  again  repeated,  and  so 
likewise  the  third  circuit  was  completed,  smaller  than  the  second,  and 
the  fourth  circuit  still  smaller,  when  they  lined  up  in  front  of  the  kisi 
facing  the  north.  As  the  line  was  now  formed  the  chief  priest  was  at 
the  south  end  with  Lomawungyai  just  in  front  of  the  kisi,  with  the 
smallest  and  youngest  priest  at  the  north  end  of  the  line.  They  now 
began  to  shake  their  rattles.  At  this  time  the  chief  priest  held  his 
tiponi  in  his  left  hand  and  his  rattle  in  his  right,  with  Shakventiwa 
holding  the  other  tiponi  in  his  left  hand,  and  a  rattle  in  his  right. 
Sikanakpu  held  the  medicine  bowl  in  his  left  hand  and  in  his  right  the 
aspergil. 

In  the  meantime  the  Snake  priests  had  finished  their  prepara- 
tion, each  one  taking  up  in  the  right  hand  a  snake  whip  and  a  small 
buckskin  meal  bag  which  they  took  in  the  left  hand.  They  now  filed 
out  of  the  kiva  with  Lomanakshu  in  the  lead.  As  soon  as  he  had 
gained  the  summit  of  the  kiva  he  removed  the  Snake  aodinaisi  ixom 
its  position  (see  PI.  XCIX,  d)  and  now  held  it  in  his  hand.  The 
assistant  chief  Snake  priest  immediately  on  gaining  exit  from  the  kiva 
went  over  to  the  Antelope  kiva  and  there  removed  the  Antelope  aoiit- 
natsi  from  its  position.  As  rapidly  as  the  Snake  priests  emerged  they 
formed  1 1  line,  for  a  moment  shaking  their  snake  whips  with  a  short 
quick  motion  in  front  of  them,  the  arm  hanging  almost  rigid  at  the 
side  of  the  body. 

They  then  began  the  march  to  the  main  plaza,  where  they 
entered  at  the  southeast  corner  as  had  the  Antelope  priests,  where- 
upon they  passed  by,  toward  the  north,  passing  the  Tiwanapvi  and 
Banhopi  shrines,  dropping  on  each  one  of  them  a  pinch  of  meal,  and 
so  on  up  to  the  north  end  plaza,  where  they  turned  west,  and 
straight  back  for  the  southern  end,  passing  as  they  did  so  the  line  of  the 
Antelope  priests  and  stamping  violently  with  the  left  foot  upon  the 
sipapu,  upon  which  they  also  sprinkled  meal.  Then  they  also  made  a 
constantly  diminishing  circuit  of  the  kiva  for  three  and  one-half 
times,  halting  as  they  turned  toward  the  north  on  the  last  circuit,  in 
line  and  in  front  of  and  facing  the  Antelope  priests  with  the  head  of 
the  Snake  line  opposite  the  lowest  end  of  the  Antelope  line.  Thus 
the  two  priests  were  at  diagonally  opposite  ends  of  the  two  lines. 
The  Snake  priests  now  in  position,  the  Antelopes  continued  rattling 
for  about  a  minute.      Then    the    Antelope    priests   shook  their  rattles 


240        Field  Columkian  Museum— Anthropology,  Vol.  111. 

while  the  Snake  priests  waved  their  whips  in  their  hand  with  a 
movement  which  extended  from  right  to  left  with  a  slightly  upward 
and  downward  motion  for  a  few  moments,  their  left  hand  with  the 
meal  bag  hanging  rigid  by  the  side  of  their  body.  Then  both  lines 
danced,  shaking  the  rattles  and  whips  and  also  singing  in  a  low  deep 
sonorous  voice.  The  dancing  was  simply  a  backward  and  forward 
swaying  movement  of  the  body  with  a  vigorous  stamping  with  the 
right  heel  upon  the  earth,  the  toes  of  that  foot  not  leaving  the  ground. 
The  tendency  of  this  movement  was  to  jar  vigorously  the  turtle-shell 
rattles  upon  the  legs,  and  it  formed  an  accompaniment  to  the  singing 
not  unpleasing.  Then  the  dancing  and  the  singing  ceased  and  the 
Antelope  priests  continued  shaking  their  rattles  accompanied  by  the 
Snake  priests  moving  the  whips.  This  was  again  followed  by  danc- 
ing and  then  the  singing  and  rattling,  and  so  on  with  scarcely  a  pause 
or  break  in  the  performance,  each  act  having  been  repeated  during 
the  course  of  the  entire  ceremony  eight  times.  Sikanakpu  asperged 
and  shouted  in  a  loud  voice,  resembling  a  weird  moan,  from  time  to 
time.  The  performance  was  continued  now  for  a  period  of  about  fif- 
teen minutes.  The  line  of  Snake  priests  now  retired  to  a  distance  of 
about  ten  feet  from  the  line  of  the  Antelope  men.  Hereupon  Loma- 
wungyai,  an  Antelope  priest,  and  Tobenyakioma,  a  Snake  priest, 
stepped  forward  from  their  respective  lines  into  the  space  between 
the  lines,  the  latter  placing  his  arm  around  the  Antelope  man's  body, 
with  his  left  hand  on  his  shoulder.  In  this  hand  the  Snake  man  held 
his  whip  and  meal  bag  which  he  slowly  waved  up  and  down  by  the 
side  of  the  cheek  of  the  Antelope  priest.  In  this  manner  they  slowly 
moved  in  a  circle  in  front  of  the  kisi  four  times,  whereupon  they 
stooped  down  in  front  of  the  kisi  and  the  Antelope  priest  took  from 
the  kisi  the  bunches  of  green  corn  and  melon  vines  which  had  been 
prepared  earlier  in  the  day.  The  end  of  this  he  now  placed  in  his 
mouth,  the  Snake  man  supporting  the  lower  end  of  it  with  his  right 
hand,  and  thus  the  two  resumed  their  dance  in  an  irregular  circuit  in 
front  of  the  kisi,  and  passing  back  and  forth  between  the  lines  four 
times,  being  asperged  each  time  as  they  passed  Sikanakpu.  It  is 
perhaps  not  proper  to  speak  of  their  motion  as  a  dance,  inasmuch  as 
it  was  a  shuffling  gait  in  which  the  feet  rhythmically  left  the  ground, 
the  movement  being  accompanied  by  a  forward  jerking  motion  of  the 
body.  During  all  this  time  the  two  platoons  of  priests  were  stepping 
backward  and  forward,  all  in  unison,  the  Antelope  priests  singing 
louder  and  louder  and  violently  shaking  their  rattles,  while  the  Snake 
priests  went  through  the  step  with  interlocked  arms,  but  with  their 
snake  whips  at  rest.  At  the  conclusion  of  the  song  the  two  men  who 
had  been  dancing   between   the   lines    returned    to   the  kisi,  where  the 


LIBKAKY 

Of-  THE 

UNIVERSITY  of  ILLINOIS 


^^M 

jfe^:  ~ 

^^ 

Bt 

•^      jL   i 

1 

^^^^k    f7ff-&ifw^^B 

Pl.  CXX.     Interior  of  Snake  Kiva. 


a.  At  the  rear  end  of  the  kiva  may  be  seen  the  four  receptacles  in  which 
the  snakes  are  confined  during  the  ceremony;  in  front  and  to  the  left  are  the  bull- 
roarers  and  lightning  frames,  where  they  remain  from  the  conclusion  of  the  per- 
formance on  tlie  morning  of  the  eighth  until  the  morning  of  the  ninth  day. 

b.  The  walls  of  the  kiva  are  covered  with  clothing  of  the  Snake  priests, 
brought  into  the  kiva  on  the  morning  of  the  ninth  day.  The  three  large  stones  in 
the  corner  of  the  kiva  were  removed  from  a  niche  in  the  wall  on  this  morning  by 
the  priests  in  searching  for  one  of  the  snakes  which  had  escaped  from  one  of  the 
receptacles. 


-Tjq  a/I; 


ubrahy 


Pl.  CXXI.    Exterior  of  the  Snake  Kiva. 


Upon  the  ladder  poles  may  be  seen  the  foxskins,  there  placed  by  the  priests 
at  the  conclusion  of  the  Antelope  dance  on  the  afternoon  of  the  eighth  day,  where 
they  remain  until  required  on  the  afternoon  of  the  ninth  day. 


June,  1902.       The  Mishongnovi  Ceremonies — Dorsey.  241 

bundle  was  passed  back  into  the  kisi,  whereupon  the  other  bundle 
was  passed  out  and  they  repeated  the  performance,  when  this  bundle 
also  was  returned  to  the  kisi  by  Tobenyakioma,  stepping  over  Loma- 
wungyai  as  he  did  so.  The  men  then  resumed  their  places  in  the 
lines.  The  Antelope  priests  now  continued  rattling,  while  the  Snake 
men  wheeled  and  began  describing  four  circuits  about  the  plaza,  the 
first  one  on  this  occasion  being  the  smallest,  and  making  meal  offer- 
ings to  the  two  shrines,  and  stamping  upon  the  sipapu  they  returned 
in  single  file  to  their  kiva :  the  chief  priest  and  the  assistant  chief 
priest  remained  a  moment  while  the  former  restored  the  Snake  aodt- 
natsi  to  its  original  position  on  the  kiva  ladder,  the  latter  laying  the 
Antelope  aodtnatsi  on  the  hatchway  of  the  Antelope  kiva. 

As  the  last  Snake  priest  had  disappeared  from  the  plaza  the 
Antelope  men  wheeled  about  and  also  made  the  four  circuits  of  the 
plaza.  They  also  sprinkled  the  shrines  and  the  sipapus  as  had  the 
Snakes,  while  Sikanakpu  asperged  each  time  as  they  passed  these 
places.  They  also  now  returned  to  their  kiva,  Polihungwa  remain- 
ing a  moment  while  he  restored  his  aodtnatsi  to  its  position. 

Within  the  kivas  the  priests  of  both  fraternities  began  now  at 
once  disrobing,  the  Snake  priests  hanging  their  garments  on  pegs  on 
the  kiva  wall  (see  PI.  CXX,  //),  taking  their  fox-skins  outside  the 
kiva  and  fastening  them  just  beneath  the  natsi  on  the  ladder  poles 
(see  PI.  XCIX,  a  and  b),  where  they  were  to  remain  till  required  for 
the  dance  on  the  following  day.  The  reason  assigned  for  this  is  that 
when  they  hang  outside  and  the  air  passes  through,  the  hair  stands 
out  in  better  shape.  Some  of  them  engaged  in  fraternal  smoking 
about  the  hearth,  while  others  left  the  kiva  for  food  for  the  evening 
meal. 

It  may  be  noted  here  that  this  is  the  last  food  which  the  Snake 
men  are  supposed  to  partake  of  until  after  the  final  purification 
ceremony  on  the  evening  of  the  next  day.  Up  to  this  tirqe,  how- 
ever, the  Snake  priests  have  not  been  restricted  in  their  diet.  The 
chief  priest,  however,  is  not  supposed  to  eat  any  seasoned  food  on 
the  fifth,  sixth,  seventh  and  eighth  days.  There  is  no  regulation  gov- 
erning the  food  of  the  Antelope  priests.  Both  Antelope  priests  and 
Snake  priests,  however,  are  supposed,  under  penalty,  to  remain  con- 
tinent for  the  nine  ceremonial  days  and  the  four  days  following.  The 
evening  meal  being  concluded  in  both  kivas,  fraternal  smoking  was 
continued  into  the  evening  on  the  part  of  certain  of  the  priests;  but 
aside  from  this  there  were  no  further  ceremonies  during  this  day. 
All  priests  of  both  fraternities  are  supposed  to  sleep  in  or  on  the  kiva 
during  this  night,  while  the  two  chief  priests  sleep  in  the  kiva  during 
the  four  following  nights. 


242        FiKLD  Columbian  Museum— Anthropology,  Vol.  III. 

Ninth  Day  (Tikiyk,   Dancing  Day)  August  21. 

The  singing  of  the  eight  traditional  songs  took  place  as  usual 
and  at  the  accustomed  hour  this  morning  in  the  Antelope  kiva.  It 
was  noticed  that  not  only  the  members  within  both  the  Antelope  and 
the  Snake  kivas  had  this  morning  washed  their  heads  m  yucca  suds  and 
besmeared  their  faces  with  red  paint,  but  that  many  others  in  the 
village  had  also  washed  their  heads,  Polihungwa  had  deposited  two 
snake  rattles  on  the  altar,  one  at  the  northeast,  the  other  at  the 
northwest  corner  of  the  mosaic.  During  the  singing  of  the  songs 
the  naked,  barefooted  men  had,  as  on  the  previous  morning,  been 
departing,  one  at  a  time,  down  the  side  of  the  mesa  to  a  point  in  the 
distant  plain  toward  the  east,  where  the  start  for  the  race  was  to  be 
made  this  morning  as  before.  The  race  on  this  day  is  referred  to  as 
the  Snake  race,  although  Polihungwa  claims  that  it  is  simply  called 
yulitukngwu  (race),  the  same  as  the  one  on  the  previous  day. 

During  this  time  also  the  small  boys  and  girls  of  the  village 
began  to  assemble  on  the  lower  terrace,  getting  ready  for  the 
scramble  when  the  girls  were  to  wrest  the  cornstalks  from  the  boys' 
hands  as  on  the  previous  morning.  The  animation  throughout  the 
village  was  much  greater  than  it  was  on  the  preceding  morning,  and 
down  on  the  ledge  were,  in  addition  to  the  children,  many  adults,  in 
which  crowd  old  women  predominated.  The  girls  who  were  to 
scramble  with  the  boys  had  in  some  instances  the  small  red-and-white 
blankets,  but  were  not  painted.  The  costume  of  the  larger  boys  was 
very  simple  and  consisted  of  a  sakwavitkuna  only.  They,  as  well  as  the 
smaller  boys,  had  white  bands  around  the  vipper  and  lower  limbs  and 
body;  their  hands,  feet  and  faces  were  also  daubed  white. 

It  is  necessary  now  to  return  to  the  Antelope  kiva  for  the  con- 
clusion of  the  singing  ceremony  where  certain  features  not  described 
for  the  ceremony  on  the  previous  morning  may  be  noted  (see  PI. 
CXXII).  During  one  of  the  songs  Namurztiwa  left  the  kiva  with 
a  green  and  red  baho  and  a  single  green  baho  to  which  were  attached 
two  nakwakwosis.  These  were  given  him  by  one  of  the  priests  and 
were  deposited  in  a  shrine  (see  PI.  CXXIII).  An  incident  now 
occurred  which  perhaps  is  worthy  of  notice,  inasmuch  as  it  reveals  a 
certain  prescribed  formality  in  regard  to  the  removal  from  the  kiva 
of  certain  objects.  One  of  the  chiefs,  Shakventiwa,  started  to  take 
from  the  kiva  an  old  rabbit-skin  rope  and  was  about  to  ascend  the 
ladder  when  he  was  spoken  to  by  Sikangpu,  whereupon  he  returned 
and  Sikangpu  sprinkled  a  pinch  of  meal  on  it  from  the  meal  tray;  he 
was  then  permitted  to  depart.  There  were  now  in  the  kiva  the  fol- 
lowing priests:   Lomanakshu,  Polihungwa,  Sikangpu  and  Sikanakpu. 


ISIfi^f 


PL.  CXXII. 
The  Antelope  kiva  during  the  singing  of  the  eight  traditional  songs. 


LIBRARY 

o^  iMt 
UMVtRSITY  oi  ILLINOIS 


UBHAny 

Oh  THE 
UNIVERSITY  of  ILLINOIS 


■1^%^*^ 


Pl.  cxxiii. 
Shrine  where  bahos  are  def>osited. 


VJK? 


June,  1902.       The  Mishongnovi  Ceremonies  — Dorsey.  243 

The  two  Kalehtakas  were  now  heard  above  the  kiva  whirling  the  bull 
roarers,  but  they  did  not  enter.  Lomanakshu  made  a  long  speech  or 
prayer  and  Namurztiwa,  who  had  just  entered,  then  began  to  relate 
in  a  low  and  subdued  tone  an  account  of  his  trip.  Two  priests  now 
entered  the  kiva  and  kneeling  by  the  hearth,  each  took  a  pinch  of 
ashes  between  the  thumb  and  forefinger,  upon  which  they  spat,  twirl- 
ing the  hands  in  a  circular  motion,  and  then  cast  the  ashes  up  the 
ladder.     This  is  called  nawuhc/iingwu  (discharming). 

At  half-past  five  there  was  no  sign  of  life  in  the  Snake  kiva,  the 
priests  being  asleep  either  inside  or  on  the  roof  of  the  kiva.  In  the 
Antelope  kiva  the  singing  ceremony  had  just  been  concluded.  Tala- 
mossi  now  came  in,  handing  a  nakwakwosi  to  Polihungwa,  who  tied 
it  to  the  top  of  one  of  the  eagle  feathers  in  the  tiponi  of  the  northeast 
side  of  the  altar.  She  now  dressed  the  hair  of  the  maid  in  the  usual 
whorls  of  the  virgin,  whereupon  she  took  up  a  pinch  of  ashes  from 
the  hearth,  spat  on  it,  made  a  circular  motion  four  times  and  then 
cast  the  meal  upwards  toward  the  hatchway. 

At  a  few  minutes  after  six  o'clock  Namurztiwa  appeared  at  the 
head  of  the  trail  leading  to  the  first  terrace,  bearing  a  mong^vikuru  and 
a  small  black  wheel.  He  now  deposited  on  the  trail  a  road-marker 
or  piihtaT-i,  upon  which  he  sprinkled  meal  and  a  line  toward  the 
village.  The  winner  of  the  race,  Talahkuiwa,  on  this  morning  was 
the  same  young  man  who  won  it  on  the  previous  morning,  and  as  he 
passed  by  Namurztiwa  he  took  from  him  the  inongwikuru  and  black 
wheel  and  ran  on  at  full  speed  toward  the  Antelope  kiva.  Soon  after 
tlif  two  Kalehtakas  appeared  and  many  of  the  racers.  Soon  after  the 
winner  had  reached  the  first  ledge  of  the  mesa  where  the  spectators 
awaited  the  racers,  Namurztiwa  also  arrived  there.  He  first  sprinkled 
a  little  meal  on  the  ground  and  placed  two  road-markers  on  it, 
sprinkled  a  pinch  of  meal  on  it  again  and  then  sprinkled  a  short  line 
toward  the  village.  He  then  awaited  the  arrival  of  the  first  Kaleh- 
taka,  who,  when  he  had  arrived,  first  shot  his  lightning  frame  and 
twirled  his  bull  roarer,  and  then  awaited  the  arrival  of  the  second 
Kalehtaka,  who  repeated  the  performance  of  the  first.  During  these 
performances  nearly  all  of  the  racers  had  arrived  at  the  edge  of  the 
mesa,  where  they  sat  down,  bathed  in  perspiration  and  panting  for 
breath.  When  the  Kalehtakas  were  through,  each  of  them  uttered  a 
brief  prayer,  whereupon  they  started  for  the  kivas,  the  participants 
in  the  race  following  them.  In  the  kiva  they  seated  themselves  with 
the  others,  most  of  whom  were  smoking.  Prayers  were  uttered  by 
Namurztiwa,  the  Snake  chief,  the  Antelope  chief  and  Sikanakpu. 
Being  through  with  this  devotional  smoking,  the  Snake  chief  picked 
up  his  snake  whip  and  snake  bag  and,  after  a  parting  wish  or  prayer 


244        Field  Columbian  Museum — Anthropology,  Vol.  III. 

by  Sikanakpu  and  Polihungwa,  left  the  kiva,  going  to  his  own  kiva. 
The  total  number  of  racers  on  this  morning  was  sixty-three  (PL 
CXXXIV,  a,  b,  c). 

Talahkuiwa,  the  winner  of  the  race,  having  arrived  at  the  kiva, 
stamped  three  times  with  his  foot  as  on  the  previous  morning, 
whereupon  the  Antelope  priest  came  up  and  received  from  him  the 
tnongwikuru  and  wheel,  which  were  taken  into  the  kiva  and  were  con- 
secrated and  other  rites  performed  over  them  as  on  the  previous 
morning,  whereupon  Talahkuiwa  took  them  to  his  field,  where,  mak- 
ing a  small  hole  in  the  ground,  he  emptied  the  water  from  the 
mong7vikuru,  closed  the  hole  and  over  it  he  placed  the  wheel.  The 
mongwikuru  he  returned  to  the  Antelope  kiva. 

The  Antelope  priests  now  assembled  in  their  kiva  for  breakfast,, 
while  preparations  began  in  the  Snake  kiva  for  the  afternoon  perform- 
ance. Here  the  priests  now  began  to  drop  in  from  time  to  time,  some 
of  them  bearing  snake  whips  (see  PI.  CXXIV)  and  bags,  and  many 
carrying  gourds.  The  bags  were  deposited  in  a  pile  near  the  hearth. 
Two  of  the  priests,  Yoshiima  and  Kiwanyoshia,  brought  in  on  their 
backs  two  buckskins,  whereupon  the  older  priests  assembled  in  a 
semicircle  about  the  hearth,  Lomanakshu  lighting  a  pipe.  After 
smoking  for  several  minutes  he  took  up  the  bags,  one  by  one,  in  his 
hands  and  smoked  over  them  four  times,  whereupon  the  bags  were 
carried  out  by  Yoshiima  and  were  taken  to  the  house  of  the  Snake 
Woman,  where  their  contents,  consisting  of  various  herbs,  are  to  be 
used  by  her  in  the  preparation  of  the  snake  emetic.  Yoshiima  and 
Kiwanyoshia  now  returned,  bringing  back  the  empty  buckskin 
wrappers  in  an  old  blanket,  which  were  deposited  in  the  southwest 
corner  of  the  kiva. 

By  ten  o'clock  nearly  all  the  Snake  priests  had  again  departed 
for  the  fields,  where  they  spent  two  hours  searching  for  beetles, 
which  were  also  said  to  be  used  for  the  snake  emetic.  The  Snake 
priests,  including  the  chief,  who  remained  behind,  engaged  in  smok- 
ing about  the  hearth  and  exchanged  terms  of  relationship. 

In  the  Antelope  kiva  the  owners  of  the  four  viongwikurus  had 
taken  them  up  and  had  emptied  a  little  of  the  water  from  them  upon 
the  cloud  symbol.  (See  PI.  CXXV.)  They  then  removed  the  mong- 
wikurus  to  their  houses.  The  corn  stalks,  melon  vines,  etc.,  had  also 
been  taken  from  the  batni  by  Polihungwa,  who  had  deposited  them  in 
his  corn  field.  It  was  also  noticed  that  on  the  rain  and  cloud  sym- 
bols and  on  the  bodies  of  the  four  lightning  symbols  were  the  im- 
prints of  finger  marks.  This  had  been  done  during  the  forenoon. 
During  the  morning  performance  yellow  pollen  had  also  been 
sprinkled  on  the  heads  of  the  four  lightning  symbols.      In  front  of  the 


.>,^*iw(*i^i'  ■•  •■'■    ^,:K'K*-    -^-'rf   -.;k.W>*T:r' •::^a 


Pl.  CXXIV.    Interior  of  the  Snake  Kiva. 


At  the  rear  and  in  the  center  of  the  kiva  are  the  snake  whips  and  other  snake 
paraphernalia  brought  into  the  kiva  on  the  morning  of  this  day. 


LIBRARY 

01-  THE 

UNIVERSITY  of  ILLINOIS 


Pl.  CXXV.     Interior  of  Antelope  Kiva. 


Upon  the  mosaic  have  been  deposited  pinclies  of  meal  and  pollen,  until  it 
is  partially  covered.  Water  from  the  mongwikurus  has  been  poured  upon  the 
cloud  symbols.  All  the  bahos  have  been  carried  out  to  their  respective  shrines 
except  the  long,  black  snake-bahos,  which  are  to  be  carried  in  the  hands  of  the 
Snake  priests  during  the  dance  on  this  day. 


LIBRARY 

0^  THE 

UNIVERSITY  of  ILLINOIS 


tashq  gjffinR     "• 


Pl.  CXXXIV.    Incidents  of  Snake  Race,  Etc 


a.  Warrior  shooting  lightning  frame. 

b.  Boys  awaiting  arrival  of  racers. 

c.  After  the  Snake  race. 

d.  Snake  priest  removing  the  snake  aodtnatsi. 


FIELD   COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.    CXXXIV. 


Incidents  of  Snake  Race,  Etc. 


LIBRARV 
OF  THE 

UNIVERSITY  of  ILLINOIS 


June,  1902.        The  Mishongnovi  Ceremonies — Dorsky.  245 

mosaic  was  noticed  a  large  ear  of  corn  nearly  covered  by  a  very 
large  growth  of  fungus.  On  the  northeast  corner  of  the  mosaic  stood 
an  Antelope  rattle  in  a  yucca  tray,  while  the  small  mon^wikuru  rested 
in  a  tray  at  the  southeast  corner  of  the  mosaic.  The  priests  had 
taken  those  bahos  which  had  been  made  for  that  special  purpose 
with  them  to  their  fields,  peach  orchards,  etc.,  first,  however,  taking 
from  the  mosaic  a  pinch  of  one  or  more  colors  of  sand,  both  of  which 
they  deposited.  Thus  the  finger  marks,  noticed  on  the  mosaic,  were 
now  accounted  for.  The  two  whips  were  found  lying  just  north  of 
the  mosaic  and  to  the  east  of  the  tiponi  on  the  west  corner.  The 
four  mongwikurus,  containing  water,  had  been  taken  along  by  their 
owners  to  the  fields,  the  water  from  which  was  poured  upon  the 
ground.  There  were  now  left  in  the  kiva,  one  green  baho  with  a 
double  nakwakwosi  attachment  which  later  was  to  be  deposited  with 
the  water  from  the  medicine  bowl  in  a  dancing  shrine,  and  the  twenty 
long  black  chochopkis,  which  are  to  be  held  later  in  the  day  in  the 
public  dance  by  the  Snake  men,  and  which  will  eventually  be  depos- 
ited in  the  four  world  quarters  along  with  the  snakes  at  the  conclu- 
sion of  the  ceremony.  During  the  absence  of  the  Antelope  priests 
in  their  fields  where  they  deposited  the  bahos,  Sikanakpu  remained 
behind  and  smoked  from  time  to  time  over  the  tray  containing  the 
black  chochopkis. 

At  twenty  minutes  of  two  Lomanakshu  left  the  Snake  kiva  with 
three  young  boys,  and  soon  returned  bringing  in  on  his  back  a  blan- 
ket full  of  sand  which  he  had  obtained  from  the  sand  hills  Avest  of 
the  mesa.  He  also  bore  a  large  gourd  filled  with  water.  Those 
who  had  not  already  done  so  earlier  in  the  morning  now  left  the  kiva 
for  the  purpose  of  washing  their  heads  in  yucca  suds,  being  cautioned 
by  the  chief  priests  not  to  drink  any  water.  One  of  the  boys  whose 
face  had  been  painted  white,  and  who  bore  in  his  hand  an  ear  of  corn, 
sprinkled  meal  on  the  snake  jars.  Those  priests,  who  were  not  oth- 
erwise engaged,  continued  the  repairing  of  their  garments  for  the  after- 
noon performance  as  on  the  previous  day. 

The  men  in  the  Snake  kiva  now  took  up  the  stone  stands  used 
during  ordinary  occasions  for  supporting  the  weaving  frames,  and 
which  had  been  piled  up  in  a  corner  of  the  kiva,  and  arranged  them 
in  a  straight  line  on  the  main  floor  of  the  kiva  and  about  three  feet 
from  the  east  wall,  beginning  at  the  platform  and  extending  them 
toward  the  end  of  the  kiva  almost  up  to  the  four  snake  receptacles. 
Inside  of  the  inclosure  thus  formed  Lomanakshu  now  emptied  the 
blanket  of  sand  which  the  boys  spread  out  over  the  surface  to  the 
depth  of  from  one-half  to  one  inch. 

At  a   quarter   of   three  the    smaller  boys    began    to    transfer   the 


246        Field  Columbian  Museum — Anthropology,  Vol.  111. 

snakes  from  the  four  receptacles  into  the  sacks.      The  snakes  beneath 
the  jar  and  the  wooden  box,  of  course,  were  easily  released,  these  two 
receptacles  being  lifted  up,    whereupon  the   snakes  were  grabbed  up 
in  an  exceedingly  wreckless  manner  and  without  the  slightest  hesita- 
tion on  the  part  of  the  boys,  and  thrust  into  the  jars.      To  obtain  the 
snakes  from  the  two    large  water  bottles,  however,  was   a  more  diffi- 
cult task.      The  cobs  stopping  up   the  jars   being  removed,  some  of 
the   snakes   attempted    to    escape,  but    of    course  were    immediately 
picked  up  and  thrust   into  the   bags.      Then  a  long  eagle  feather  was 
thrust  into  the  hole  in   the   upper  side   of   the   jar   and  gradually  the 
snakes  were   all    induced    to    leave    the    jars    and  were   transferred. 
During    this   time    certain   of   the   priests  sat   about  the   hearth   and 
indulged  in  fraternal  smoking.      Sosonkiwa   now   placed   around   his 
body  the  skin  of  an  antelope  and  on  his  head  a  knitted  cap,  and  oth- 
erwise assumed  the  costume  of  a  Kalehtaka.     He  then  made  near  the 
center  of  the  sand  field  three  straight   lines   which  crossed  each  other 
equi-distant  at  their  middle.      On  these  he  now  placed  a  large  earthen- 
w^are  vessel  which  he  had  recently  brought  into  the  kiva,  first  waving 
it  toward  the  six  directions.     Water  was  now  poured  into  it  from  the 
large  gourd  vessel  which  Lomanakshu  had  brought  in,  and  which  had 
been  obtained  at  Toreva  Spring,  first  waving  the  jug  from  the  six  direc- 
tions towards  the  center.      There  were  now  carried  on  the  initiatory 
rites  of  two  of  the  children,  Hopoonga  and  Riyaoma  by  name.      Con- 
cerning these  initiation  rites  it  was  ascertained  that  the  novitiates  had 
first  been  taken  to   the  houses  of  their  "fathers,"   /.  e.,  the  men  who 
were  acting  as  their  sponsors  in  the  initiation,  but  are  forever  after- 
wards called  father  by  them.      Here  their  tumcis,    i.   e. ,   the   women 
belonging  to  the  same  clan  as  the  candidate,  had  first  washed  the  heads 
of  the  latter  and  given  them  their  new  names  and   a  white  corn  ear. 
Hereupon  they  were  taken  to  the  kiva  where  they  first  sprinkled  meal 
on  the  snakes.     When  the  men  got  ready  to   bathe  the  snakes  these 
novitiates  took  a  position  at  the  northwest  corner  of  the  sand  field,  on 
which  the  snakes  were  afterwards  thrown.     They   held  in  their  right 
hand  a  snake  whip,  in  their   left  a  corn   ear.     Just  before   the  snake 
washing  commenced  they  were  asked  by  their  sponsors,  it  is  thought, 
for   their    new    names,    which    they     gave.      The    interrogator    said: 
"Anchaa,    yan   um   machiowahkang,  woyomik  uh   katci   nawakawin 
tani."     (Yes,    all   right,   thus  being  named  may  your  life   be   long!) 
They  then  assisted  in  the  bathing  of  the  snakes.      Hopoonga's  sponsor 
was  Homiwushy.oma,  Riyaoma's  was  Nakwayeshwa. 

All  the  priests  had  in'  the  meantime  seated  themselves  on  the 
stones.  In  this  position  they  were  closely  crowded  together. 
They  were  all  naked,  with  their  hair  hanging  loosely  down  their  backs; 


l/BRARV 
01^  THE 

UNIVERSITY  of  ILLINOIS 


Pu.  CXXVI.    Snake  Washing. 


The  Kalehtaka  about  to  plunge  a  handful  of  snakes  into  the  medicine  bowl. 
Behind  him  are  standing  the  two  warriors. 


LfBRARy 
UNIVERSITY^oflLLINOIS 


Pu  CXXVII.    The  Snake  Washing. 


Tlie  Snake  priests  resting  and  indulging  in  fraternal  smoking  after  the  wash- 
ing of  the  snakes. 


:;i'^Vi.?^l^r»V- 


■  '^mmti^: 


L/BRARV 
UNlV£RSirV™f  ILLINOIS 


PL.  CXXVIII.    The  Snake  Washing. 


Lomdnakshu,  chief  Snake  priest,  uttering  a  prayer. 


'  j£-^^r.-< .^-Jijiia^-  bfe,'-.fe^rt»i^'¥  .  '^1'  I'ii'  . 


LIBRARY 

OF  THE 

UNIVERSITY  of  ILLINOIS 


Pu  CXXIX.    The  Snake  Washing. 


Boys  guarding  the  snakes. 


LIBRARY 

OF  THE 

UNIVERSiry  of  ILLINOIS 


Pl.  CXXX.    Incidents  of  the  Ninth  Day, 


a.  The  Kalehtaka  leaving  the  Snake  kiva  with  the  bowl  of  medicine  water 
after  the  washing  of  the  snakes. 

b.  The  Kalehtaka  depositing  a  portion  of  the  water  from  the  medicine  bowl 
at  the  head  of  the  north  trail. 

c.  Snake  priest  washing  after  the  Snake  dance  and  before  the  drinking  of 
the  emetic. 

d.  Snake  priest  depositing  snakes  and  bahos. 


m 


IfBHAHY 


FitLD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.    CXXXI. 


Shrines  in  which  are  Deposited  the  Snake  Receptacles  After  the  Ceremony. 


Pl.  CXXXI.    Shrines  in  which  are  Deposited  the  Snake  Receptacles  after  the 

Ceremony. 


a.  The  image  in  front,  leaning  against  the  box,  is  an  effigy  of  KohSang- 
wuhti,  Spider  Woman. 

b.  An  older  place  of  deposit,  to  the  left  of  the  one  shown  above. 


lit  iamjiH 


'Tg»2' 


June,  1902.        The  Mishongnovi  Ceremonies — Dorsey.  247 

their  bare  feet  rested  on  the  sand  field.  Sos6nkiwa,  dressed  as  a 
Kalehtaka,  assumed  a  position  near  the  center  of  the  line.  The  bags 
of  snakes  were  brought  to  his  side  now  by  one  of  the  men,  whereupon 
Lomanakshu  uttered  a  prayer,  when  Homiwushyoma  followed  with 
this  prayer:  "Yes,  all  right  I  Yes,  we  work  here  with  our  animals. 
This  way  we  have  here  our  ceremonies,  here  with  our  fathers.  Later 
they  will  again  be  released.  May  we  be  glad!  May  we  be  strong. 
May  we  be  watchful.  Yes,  that  way."  All  now  beat  their  whips, 
and  the  priest,  who  sat  next  to  Lomanakshu,  vigorously  shook  an 
antelope  rattle.  The  Kalehtaka  now  plunged  his  hand  into  a  sack 
containing  the  largest  of  the  snakes  and  drew  out  a  handful,  which  he 
then  plunged  into  the  bowl  of  medicine  water  and  dropped  them  down 
in  front  of  him  on  the  sand  field.  Two  of  the  men,  Luke  and 
Nakwayeshwa,  stood  behind  the  Kalehtaka,  waving  whips.  The 
snakes  were  now  passed  in  handfuls  to  the  Kalehtaka,  who  plunged 
them  into  the  water  and  cast  them  upon  the  sand  field,  the  priests 
waving  their  whips  vigorously  and  all  the  while  rapidly  singing  a  song 
which  was  now  weird,  now  low  and  with  slow  measure,  now  faster 
and  now  more  vigorous  (see  PI.  CXXVI).  Naturally,  as  the  snakes 
were  dropped  upon  the  sand  field  many  of  them  attempted  to  escape, 
starting  rapidly,  trying  to  crawl  away  between  the  feet. and  knees  of 
the  priests,  in  which  case  they  were  pushed  back  by  the  whips  or 
grasped  with  the  hands  and  placed  on  the  sand  field.  The  perform- 
ance concluded  by  the  priests  dropping  their  whips,  and  those  who 
wore  hurunkwas  took  them  off  and  cast  them  also  in  among  the  snakes 
on  the  sand  field.  It  was  now  noticed  that  only  three  of  the  priests 
in  the  entire  line  wore  no  hurunkwa,  while  three  of  the  priests  and 
one  boy  had  no  bandoleer.  At  the  conclusion  of  the  washing  of  the 
snakes,  the  Kalehtaka  took  up  the  bowl  of  water  and  carried  it  out  of 
the  kiva,  where  he  made  a  sinistral  circuit  of  the  village,  pouring  a 
portion  of  the  water  at  the  head  of  each  trail  (see  PI.  CXXIX,  a  and  b). 
Later,  the  four  receptacles,  which  had  until  now  confined  the  snakes, 
were  carried  out  and  deposited  on  a  ledge  of  rock  at  the  west  of  the 
village,  where  may  be  seen  many  similar  jars  used  in  former  years 
(see  PI.  CXXXI). 

The  older  priests  assembled  in  a  circle  around  the  hearth,  where 
they  engaged  in  fraternal  smoking  (see  PI.  CXXVIII),  the  care  of 
keeping  the  snakes  confined  to  the  sand  field  being  left  to  three  or 
four  of  the  smallest  boys.  This  they  did  for  two  hours  with  unfailing 
pleasure  and  delight  (see  Pis.  CXXVIII  and  CXXIX).  These  boys, 
barefooted  and  otherwise  entirely  naked,  sat  down  on  the  stones  and 
with  their  whips  or  naked  hands  played  with  the  snakes,  permitting 
them  to  crawl  over  and  under  their  feet,  between  their  legs,  handling 


248        Field  Columbian  Museum — Anthrotolociv,  Vol.  Ill, 

them,  using  them  as  playthings,  paying  no  more  attention  to  tlie 
rattlesnakes  than  to  the  smallest  harmless  whip-snake,  forming  a  sight 
never  to  be  forgotten.  It  must  be  admitted,  however,  that  owing  to 
the  absolute  abandon  and  recklessness  used  by  the  boys  in  handling 
these  snakes,  all  of  one's  preconceived  notions  of  the  dangerousness 
of  the  rattlesnake  entirely  disappeared.  Occasionally,  one  of  the 
snakes,  being  tossed  to  a  distance  of  four  or  five  feet,  would  appar- 
ently resent  the  insult,  but  before  the  snake  had  had  sufficient  time  to 
coil  it  would  be  straightened  out  by  one  of  the  other  boys  or  tossed 
back  to  its  original  position,  and  so  the  sport  (for  it  was  nothing  less 
to  these  boys)  continued,  as  has  been  stated,  for  more  than  two  hours. 

At  about  five  o'clock  in  the  afternoon  the  Snake  priests  began 
preparations,  as  on  the  day  before,  for  the  public  performance  in  the 
plaza,  which  on  this  day  is  known  as  the  Snake  dance.  With  the 
soot  from  the  bottom  of  an  old  cooking  vessel,  the  priests  blackened 
their  bodies,  not  uniformly,  however,  over  the  entire  surface,  with  a 
deep  black.  The  face  was  also  painted  black,  with  a  pink  spot  on  the 
forehead,  while  the  surface  under  the  chin  was  painted  white.  On 
the  outer  upper  and  lower  arms,  the  shoulders,  the  back  of  the 
shoulders,  the  center  of  the  back,  over  the  navel  and  on  each  side  of  the 
breast,  was  now  daubed  a  large,  pinkish-colored  spot.  The  legs  above 
the  knees  were  painted  black,  while  a  pink  spot  was  now  placed  on 
the  outside  of  the  leg  just  above  the  knee.  Over  that  portion  of  the 
face  which  had  been  blackened  was  rubbed  specular  iron.  The  cos- 
tume of  the  Snake  priests  consisted  of  the  tcuvitkuna  (snake  kilt),  the 
totoriki  (bandoleer),  hurunkiva  (a  hollow  stick  with  different  kinds  of 
feathers  attached  to  it),  the  nakwa  it  a  (a  bunch  of  owl  feathers  and  a 
bunch  of  eagle  breath  feathers,  to  the  tips  of  which  are  tied  bluebird 
feathers),  the  mas/if/iiaia  (arm  bands,  made  of  the  bark  of  a  cotton- 
wood  root  and  worn  on  the  upper  arms),  a  sikahtay  pukaat  (fox-skin), 
suspended  behind  from  the  belt,  a  wokoktva7va  ("big  belt"),  which  is 
a  fringed  buckskin  sash  and  a  pair  of  red  moccasins  with  fringed 
ankle  bands.  It  should  be  remarked,  however,  that  in  a  few 
instances  the  one  or  the  other  of  these  objects  was  missing.  Each 
dancer  also  had  a  ngumanmomokpti  (meal  bag)  and  a  tcmvo-a'alipi 
(snake  whip),  and  some  had  wrist-bands  of  various  kinds.  Lomanak- 
shu  had  already  removed  the  snakes  in  two  bags  to  the  kisi  and  now 
brought  in  from  the  Antelope  kiva  the  black  chochopkis. 

The  Antelope  priests  had  in  the  meantime  also  been  preparing  for 
the  dance.  Inasmuch  as  there  was  considerable  variation  in  the  cos- 
tumes of  the  Antelope  priests,  the  following  table  has  been  prepared 
which  shows  at  a-glance  the  variations  among  the  individual  members. 
Numbers  refer  to  the  numbered  list  of  participants: 


JiNE,i902.        The  Mishongnovi  Ceremonies — Dorskv 


249 


C      £ 


—       05 


*    *      —     -S 


•a   -o   -o    c 


J?: 


is  n 


< 


-  se 

re  a 


S         -^ 


'O 


«  I  E 


£  «  o 
c  5  o 


U 


-       r)     r^,    -r       LT,      ^     t-,   CO      c^    o      -     ri     '^.    -i-    i>,  vC     t<   00      d-     d     -■ 

—     —     —     —     —     —     —     —     —     —     rJts 

/'.    y.   y.   y.     y.     y.   y.   y   y   yyy.yyy.yyyyy% 


z  z  I 


250        Field  Columbian  Museum — Anthropolo(;v,  Vol,  III. 

The  Antelope  priests  were  painted  up  as  follows:  The  entire 
body  was  daubed  slightly  black  except  the  chin,  which  was  thickly 
covered  with  a  black  pigment.  A  white  line,  made  with  white  kaolin, 
was  drawn  from  cheek  to  cheek  over  the  upper  lip,  white  zigzag  lines 
on  each  upper  arm  and  upper  leg  and  each  side  of  the  chest.  The 
lower  parts  of  the  arms  and  legs  were  also  painted  a  deeper  black 
than  the  rest  of  the  body.  The  white  markings  on  the  bodies  were 
the  same  as  were  on  the  old  men  and  smaller  boys  the  previous  day. 
(See  the  various  plates  bearing  on  this  subject.) 

At  half-past  five  the  Antelope  priests,  Polihungwa  in  the  lead,  left 
the  kiva.  On  the  outside  they  formed  in  line  facing  the  south 
(PL  CXXXII),  and  stood  shaking  their  rattles  for  a  moment,  when 
they  started  at  a  dignified  pace  for  the  central  plaza,  where,  as 
yesterday,  they  passed  along  the  east  wall  toward  the  north  end. 
passing  on  the  way  the  flat  Bahoki,  upon  which  they  cast  a  pinch  of 
meal.  Then,  having  arrived  at  the  north  end  of  the  plaza,  they 
turned  again  along  the  w-estern  side,  passing  now  the  large  shrine 
of  Tiwofiapavi,  upon  which  they  also  cast  meal,  and  then,  passing 
over  the  plank  in  front  of  the  kisi,  stamped  vigorously  with  their 
right  feet  on  the  slpapu  and  cast  on  it  a  pinch  of  meal,  and  so  on  to 
the  .southern  end  of  the  plaza,  where  they  turned  east  and  then  to 
the  north.  Thus  they  made  the  circuit  four  times,  as  on  the  previous 
day,  each  circuit  being  shorter  than  the  preceding  one.  The  final 
circuit  being  completed,  they  lined  up  in  front  of  the  kisi,  Polihungwa 
at  the  southern  end,  as  on  the  previous  day,  where  they  began  rat- 
tling and  awaited  the  arrival  of  the  Snake  priests  (PL  CXXXIII, 
a  and  b). 

Each  of  the  Snake  priests  having  completed  his  preparations, 
took  up  his  snake  whip,  meal  bag  and  a  c/wc/iokpiata,  dind.  with  Lomanak- 
shu  in  the  lead  they  left  the  kiva.  Lomanakshu,  having  gained  the  roof 
of  the  kiva,  took  down  the  Snake  aodtnatsi  (see  PL  CXXXIV,  d^  and 
then  took  a  position  at  the  head  of  the  line,  which,  when  formed,  faced 
north  (see  PI.  CXXXV).  As  they  were  about  all  out  of  the  kiva,. 
Hopoonga,  a  boy,  went  over  to  the  Antelope  kiva  and  took  down  the 
Antelope  aodtnatsi.^  They  now  stood  for  a  moment  and  then  started 
with  quick,  long  strides  toward  the  main  plaza  (see  PL  CXXXVI  and 
PL  CXXXIII,  r),  where  they  also  made  the  four  ceremonial  circuits, 
dropping  meal  on  the  two  shrines  and  stamping  vigorously  on  the 
sipapu,  when  they  lined  up  in  front  of  the  Antelopes  with  Lomanakshu 
at  the  north  end  of  the  line,  the  two  chiefs  thus  being,  as  on  the  pre- 

*lt  will  be  remembered  tliRt  on  tlie  previous  day  I,omanal:slui"s  brotlier  removed  the 
Antelope  aodtiiatst  and  f;ave  it  to  Ho|ioonga,  who  held  it  during  tlie  dance. 


PL.  CXXXII. 
Antelope  priests  leaving  kiva. 


LIBRARY 

Ofr  THE 
UNIVERSITY  of  ILLINOIS 


PL.  CXXXlll.    The  Snake  Dance. 


a.  Antelope  priests  making  ceremonial  circuit  of  plaza. 

b.  Antelope  priests  awaiting  arrival  of  Snake  priests. 

c.  Snake  priests  on  way  to  plaza. 

d.  The  beginning  of  the  Snake  dance. 


FIELD   COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.   CXXXIII. 


The  Snake  Dance. 


LIBRARY 

o^  THE 

UNIVERSITY  of  ILLINOIS 


PL.  cxxxv. 

Line  of  Snake  priests  emerging  from  the  kiva. 


LIBRARY 

OV  THE 
UNIVERSITY  of  ILLINOIS 


Pl.  CXXXVI.    The  Beginning  of  the  Snake  Dance. 


The  Antelope  priests  drawing  up  in  front  of  the  kisi;  the  Snake  priests  mak- 
ing the  first  ceremonial  circuit  of  the  plaza. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.   CXXXVI. 


The  Beginning  of  the  Snake  Dance. 


LIBRARY 

OV  THE 
UNIVERSITY  of  ILLINOIS 


LIBRARy 
OF  THE 

UNIVERSITY  of  lUiNOIS 


PL.  CXXXVIl.    The  Snake  Dance. 


a.    Carrier  and  hugger  in  front. 
d.    Carrier,  Iiugger  and  gatherer. 


*T-l?>r5»r 


LfBRARV 

01*  THE 

UNIVERSiry  of  ILLINOIS 


PL.  CXXXVIII.    The  Snake  Dance. 


The  dancers  passing  the  shrine  of  Buhoki. 


Jim:,  1902.        The  Mishongnom  Ceremonies — Dorsev.  251 

ceding  day,  at  diagonally  opposite  ends  of  the  lines.  (PI.  CXXXIII,  d). 
As  soon  as  the  two  platoons  had  faced  each  other,  all  interlocked  arms 
and  bent  slightly  forward;  they  then  hummed  a  song  in  a  low  tone, 
moving  at  the  same  time  their  bodies  sideways  which  caused  a  slight 
rattling  of  the  Antelope  rattles.  They  then  released  each  other's  arms 
and  performed  for  a  few  minutes  a  vigorous  dance,  forcibly  stamping 
their  right  feet  on  the  ground,  singing  loudly  and  accompanying  the 
singing,  the  Antelope  priests  with  the  shaking  of  their  rattles,  the 
Snake  priests  by  the  shaking  of  their  whips.  In  a  few  minutes  they 
repeated  the  low  humming  song,  then  the  dancing,  etc.,  both  perform- 
ances being  repeated  about  ten  times.  The  Snake  men  then  thrust 
their  snake  whips  behind  their  belts  and,  while  they  again  hummed  a 
song,  at  the  same  tim^e  stepping  forward  and  backward,  the  Antelope 
men  rattling,  some  of  the  Snake  men  began  to  detach  themselves  in 
threes  from  the  line,  going  to  the  /^m  w'here  a  snake  was  handed  to  one 
of  them  by  a  Snake  priest  who  did  not  participate  in  the  ceremony,  but 
was  called  from  among  the  spectators  on  the  house  tops  for  this 
purpose. 

The  dancer  having  been  handed  a  snake,  placed  it  between  his 
lips  (kahchan^la7vii)  and  moved  slowly  forward  being  accompanied  by 
another  priest  who  had  placed  his  arm  around  the  dancer's  neck 
{iiidwokngti.ni),  occupying,  as  it  were,  with  his  snake  whip,  the  atten- 
tion of  the  snake,  warding  off  the  latter's  head  from  the  dancer's  face 
as  much  as  possible  (see  Pis.  CXXXVII  and  CXXXVIII).  As  soon 
as  these  two  had  described  the  circuit  in  front  of  the  kisi  the  snake 
was  dropped  and  picked  {pungtlimani)  up  by  the  third  man.  The  two 
again  approached  the  kisi,  received  another  reptile  and  went  through 
the  same  performance.  The  gatherers  held  sometimes  as  many  as 
four,  five  and  even  more  snakes  in  their  hands,  and  it  has  been 
observed  that  on  several  occasions  a  dancer  would  take  more  than 
one  reptile  at  a  time  between  his  lips. 

As  soon  as  a  snake  is  dropped  the  gatherer  concerns  himself  with 
it,  either  picking  it  up  at  once  or  first  letting  it  glide  away  a  short 
distance.  If  the  reptile  be  a  rattlesnake  and  threatens  to  coil,  the 
man  touches  it  with  the  points  of  his  snake  whip,  moving  the  latter 
rapidly.  A  rattlesnake,  already  coiled  up  and  ready  to  fight,  even 
the  most  experienced  priest  will  not  touch  until  he  has  induced  it  to 
uncoil.  A  pinch  of  meal  is  always  thrown  on  the  snake  before  it  is 
picked  up.  It  is  astonishing,  however,  with  what  complete  uncon- 
cern the  dancers  will  move  about  among  the  snakes  that  are  being 
constantly  dropped,  even  if  they  are  coiled  up  and  apparently  ready 
to  strike  at  the  foot  or  leg  of  the   man   who  passes   in  close  proximity 


252        Field  Columbian  Museum — Anthropology,  Vol.  III. 

to  them.      None  seem  to  be  more  reckless  in  handling  the  snakes  than 
the  smaller  boys  (see  Pis.  CXXXIX  and  CXL). 

When  all  the  snakes  have  been  "handled,"  the  chief  priest  goes 
to  one  side  and  sprinkles  a  circle  of  meal  on  the  ground  and  in  it  a 
meal  line  from  the  north,  west,  south,  east,  northeast  and  southwest 
towards  the  center  (see  PI.  CXLI),  The  Snake  men  are  stand- 
ing at  one  side  of  the  circle,  a  line  of  women  and  girls  standing  on 
the  other  side  holding  trays  with  cornmeal  in  their  hands.  This 
meal  they  throw  on  the  meal  circle,  whereupon  the  Snake  men  rush 
to  the  circle,  throw  all  the  reptiles  on  it  (see  PL  CXLII,  />)  and 
immediately  thrust  their  hands  into  the  wriggling,  writhing  mass  of 
snakes,  grabbing  with  both  hands  as  many  as  they  can  get  hold  of; 
then  they  dash  away  with  them  to  the  four  cardinal  points,  some 
going  to  the  north,  some  to  the  west,  and  so  on,  where  they 
release  them  at  certain  points,  preferably  behind  rocks,  called  Tcuki 
(snake  house),  depositing  with  them  the  long  black  bahos  {c/tochopkis), 
which  they  held  in  their  hands  with  some  cornmeal  during  the 
dance  (see  Pis.  CXLIII  and  CXX,  d).  After  the  Snake  men  had  left, 
the  Antelope  priests  again  made  the  four  circuits  on  the  plaza  in  the 
same  manner  as  when  they  came  and  then  returned  to  the  kiva.  The 
asperger  who  had  held  the  medicine  bowl  and  who  had  asperged  the 
dancers  occasionally  during  the  dance,  threw  some  cornmeal  into  one 
of  the  shrines  on  the  plaza  (Bahoki),  then  placed  a  baho  and  poured 
the  water  from  the  medicine  bowl  into  the  shrine,  and  finally  threw 
in  the  wreath  of  cottonwood  saplings  that  he  had  worn  around  his  head. 
One  of  the  snake  dancers  who  had  evidently  failed  to  get  any 
snakes  to  take  down  the  mesa  made  the  visual  four  circuits  on  the 
plaza,  which  caused  some  hilarity  among  the  spectators,  and  then 
also  left  for  the  Snake  kiva. 

In  about  fifteen  or  twenty  minutes  the  Snake  men  began  to 
return,  divested  of  their  snake  costumes.  (See  PI.  CXX,  c.)  They 
began  at  once  to  wash  off  the  paint  from  their  bodies  at  some  little 
distance  from  the  kiva.  While  this  was  going  on  five  elderly  women 
brought  six  bowls  of  emetic  to  the  kiva  that  had  been  boiled  in  the  house 
of  a  woman  of  the  Snake  order  in  the  afternoon  (see  PI.  CXLIV,  d). 
After  the  men  had  washed  their  bodies  they  began  to  drink  great 
quantities  of  the  emetic  (see  PI.  CXLIV,  c),  which,  after  some  assist- 
ance by  the  forefingers,  caused  profuse  emesis.  It  is  said  that  this  is 
done  to  purge  the  participants  in  the  ceremony  from  any  snake  charm 
that  might  be  dangerous  to  the  other  inhabitants  of  the  village  (see 
Pis.  CXLV  and  CXLVI).*     The  costumes  were  taken  into  the  kiva 

*In  the  course  of  the  afternoon  the  old  blind  man  asked  one  of  the  novitiates  whether  he 
knew  how  to  produce  vomiting,  and  if  not,  he  should  not  drink  too  much  of  the  emetic. 


PL.  CXXXIX,    The  Snake  Dance. 


A  young  Snake  priest  about  to  pick  up  a  snake. 

Priest  using  the  snake  whip  preparatory  to  picking  up  a  snake. 


FIELD   COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL-    CXXXIX. 


The  Snake  Dance. 


LIBRARY 
oy  THE         ^._ 
UNIVERSITY  of  tUINOlS 


-i^y:,;-  ^  :^w*"<  t-^vfj^-^'- 


Pu  CXL    The  Snake  Dance. 


a.  Passing  the  kisi  on  the  second  round. 

b.  In  the  center  a  gatherer  with  his  left  hand  full  of  snakes. 


FIELD   COLUMBIAN    WUSEUM. 


ANTHROPOLOGY,  PL.  CXL. 


The  Snake  Dance. 


LIBRARY 

Oh  THE 

UNIVERSITY  of  ILLINOIS 


»G  3;4AM«i 


>i  iesl  9si: 


Pl.  CXLI.    The  Snake  Dance. 


a.  The  Snake  priests  on  the  last  round. 

b.  The  circle  of  Snake  priests  after  the  formation  of  the  cornmeai  circle. 


FIELD   COLUMBIAN    MUSEUM 


ANTHROPOLOGY,   PL    CXLI. 


The  Snake  Dance. 


LIBRARY 

0^  THE 

UNIVERSITY  of  ILLINOIS 


Pu  CXLII.    After  the  Snakes  have  been  Pitched  into  the  Cornmeal  Circle. 


a.  Priests  waving  their  whips  over  snakes  preparatory  to  seizing  them. 

b.  Antelope  priests  making  the  final  circuit  of  the  plaza  after  the  departure 
of  the  Snake  priests. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,   PL.    CXLII. 


After  the  Snakes  have  been  Pitched  into  the  Cornmeal  Circle. 


LIBKAKY 

0^  THE 
UNIVERSITY  of  ILLINOIS 


PL.   CXLIII. 
Deposit  of  black  snake-bahos  on  the  north  side  of  the  mesa. 


LIBRARY 

0^  THE 
UNIVERSITY  of  ULINOIS 


PL.  CXLIV.    The  Emetic. 


a.     In  front  of  the  Snake  kiva  maybe  seen  several  jars  of  water  and  the  four 
bowls  of  emetic. 

/;.     The  Snake  priests  drinking  the  emetic. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.   CXLIV. 


The  Emetic. 


LIBRARY 

0^  THE 

UNIVERSITY  of  ILLINOIS 


PL.  CXLV.    The  Emetic. 


a.  Priests  drinking  the  emetic  from  the  jars;  in  the  rear  priests  maybe  seen 
stooping  over  the  side  of  the  kiva  wall. 

b.  Priests  vomiting  from  the  roof  of  tlie  kiva. 


FIELD   COLUMBIAN    MUSEUM. 


ANTHROPCLOGY,    PL     CXLV. 


The  Emetic. 


Pl.  CXLVI.    The  Emetic. 


Priests  vomiting  from  the  roof  of  the  kiva. 


LIBRARY 

0^  THE 
UNIVERSITY  of  ILLINOIS 


Jink,  1902.        The  Mishongnovi  Ceremonies — Dorsey.  253 

before  their  owners  washed  off  the  paint.  It  was  noticed  that  at  this 
time  the  snake  whips,  snake  sacks,  lightning  frames,  bull  roarers, 
snake  jugs,  etc. ,  were  still  lying  on  the  kiva  floor. 

While  the  men  were  still  engaged  in  vomiting,  the  women  began 
to  bring  food  to  the  kiva,  which  was  taken  into  the  kiva  by  the  men 
already  through  with  the  purification  ceremony,  and  placed  on  the 
floor  on  the  elevated  portion  of  the  kiva.  As  the  Snake  men  had 
fasted  all  day  the  evening  meal  was  looked  forward  to  with  a  great 
deal  of  interest. 

After  the  emetic  had  taken  effect  and  all  the  priests  had  entered 
the  kiva,  they  for  the  most  part  resumed  the  ceremonial  circle  about 
the  hearth  and  engaged  in  fraternal  smoking.  Nakwayeshwa  now 
brought  in  a  girl  baby  and  placed  his  lips  to  its  head.  He  then  sat 
down,  whereupon  Lomanakshu  took  a  pinch  of  meal  and  sprinkled 
the  snake  whips.  Then  Lomanakshu  went  over  to  Nakwayeshwa, 
holding  the  child,  and  prayed  a  long  prayer.  He  then  spat  some 
hohoyaonga  which  he  had  been  chewing  into  his  hands  and  rubbed 
them  over  the  child's  body.  He  did  this  four  times.  He  then  passed 
his  mouth  over  all  parts  of  the  child's  body  with  a  loud  smacking 
noise,  and  then  expectorated  in  a  vigorous  manner  into  a  jar. 

Another  child  had  in  the  rheantime  been  brought  in  and 
Lomanakshu's  brother  went  through  a  similar  performance  over  it. 
In  taking  the  meal  for  the  passage  over  this  child's  body  it  was 
noticed  that  he  first  put  watermelon  seeds  in  his  mouth,  then  dipped 
them  in  meal,  and  then  placed  them  in  his  mouth.  Still  other 
children  were  brought  in,  until  finally  there  were  as  many  as  ten. 
Other  priests  joined  in  this  performance,  all  at  the  beginning  passing 
their  mouths  over  the  children,  beginning  with  the  feet  and  working 
towards  the  head.  All  then  arranged  themselves  in  a  circle  about 
the  hearth  with  Lomanakshu  in  the  center,  when  they  began  to 
intone  a  low  song.  Nakwayeshwa  then  took  up  a  snake  whip  and 
beginning  on  the  west  side  of  the  ladder  passed  around  toward 
the  east,  walking  behind  the  priests  and  shaking  over  the  head  of 
each  one  the  snake  whip,  describing  as  he  did  so  a  circle.  As  this 
performance  is  taking  place  behind  him  each  individual  takes  a 
piece  of  black  charcoal  of  sheep's  dung,  which  has  in  the  meantime 
been  passed  around  the  circle,  moistens  it  by  holding  it  in  front  of 
his  mouth  and  with  a  motion  of  the  lips  and  tongue  placing  saliva  on 
it.  Then  with,  it  in  his  right  hand  he  describes  an  irregular  motion 
in  front  of  his  face  and  casts  it  up  the  kiva  hatchway.  As  Nakwa- 
yeshwa reached  the  eastern  side  of  the  circle  he  rubbed  his  hands  on 
the  ladder.      He  then  retraced  his  steps  to   the  west,  thus  describing 


254        Field  Columbian  Museum — Anthropology,  Vol.  III. 

the  circle  four  times.  He  then  went  back  and  forth  once  more,  this 
time  touching  each  member  on  the  head  with  his  snake  whip.  The 
priests  now  ate  heartily  of  the  feast  which  had  been  brought  into  the 
kiva  at  the  conclusion  of  the  meal.  The  snake  natsi  was  brought 
into  the  kiva  at  about  seven  o'clock. 

The  Antelope  men,  after  having  returned  to  the  kiva  from  the 
plaza,  at  once  began  to  disrobe,  wash  the  paint  from  their  bodies, 
roll  up  their  costumes,  returning  parts  of  the  costume  that  had  been 
borrowed,  and  then  smoked,  chatted  and  last  but  not  least,  partook 
of  a  hearty  supper  which  had  been  provided  for  them  by  their  families 
and  relatives. 

The  Four  Days  Akter  the  Ceremony:   Nyoliwa  (Wranglinc;). 

The  performances  on  the  four  days  succeeding  the  nine  cere- 
monial days  are  called  nyoliwa  (wrangling). 

The  four  days  are  not  ceremonial  days,  strictly  speaking,  but 
rather  days  of  pleasure,  frolic  and  fun,  especially  for  the  young  people 
of  the  village.  These  four  days  have  not  been  especially  observed 
on  the  occasions  of  this  Snake  ceremony,  but  they  are,  so  far  as  has 
been  observed,  essentially  the  same  in  all  cases  where  they  take  place 
in  connection  with  a  ceremony. 

The  festivities  following  ceremonies  that  occur  in  the  summer  and 
fall,  when  the  crops  are  still  unharvested,  are,  at  least  partly  trans- 
ferred to  the  fields. 

On  the  first  day  the  performances  usually  take  place  near  and  in 
the  village.  The  young  people  and  children  congregate  in  various 
places.  The  young  men  and  boys  hold  out  presents,  which  the  women 
and  girls  try  to  take  away  from  them,  chasing  the  holders  of  the 
presents  around  the  village,  through  the  streets,  over  the  house-tops, 
etc..  and  wrangling  with  them  when  they  get  hold  of  them.  The 
presents  consist  of  corn,  melons  and  otlier  objects  of  food,  pieces  of 
calico,  baskets,  small  coins,  silver  buttons,  etc.  In  order  to  make  it 
more  difficult  for  the  pursuers  to  capture  them,  the  men  often  divest 
themselves  of  their  shirts,  and  even  of  all  their  garments,  with  the 
exception  of  the  breech-cloth.  When  this  is  not  done,  their  clothes 
are  often  torn  to  shreds.  These  wranglings  take  place  principally  in 
the  morning  and  in  the  evening,  but  are  carried  on  with  more  or  less 
vigor  throughout  the  day.     (See  PI.  CXLVII.) 

During  the  Snake  ceremony,  while  the  corn  is  in  the  fields  and 
the  water  and  musk-melons  have  begun  to  mature,  the  scene  of  action 
is  soon  transferred  to  the  fields,  where  the  wranglings  alternate  with 


^#shii^ 


PL.  CXLVII. 
The  jollification  ceremony  following  the  ninth  day. 


FIELD  COLUMBIAN    MUSEUM. 


ANTHROPOLOGY,    PL.    CXLVII. 


The  Jollification  Ceremony  Following  the  Ninth  Day. 


UNtVERSrrVSf  ILLINOIS 


Jink,  1902.        The  Mishongnovi  Ckremonies — Dorsev.  255 

feasts,  in  which  melons  and  young  roasting  ears  form  the  principal 
objects  of  food.  Usually,  some  of  the  older  people  of  the  village  are 
present  to  preserve  propriety. 

Both  Snake  and  Antelope  priests  are  expected  to  practice  strict 
continence  during  these  four  days  and  to  sleep  in  their  kivas,  where 
they  indulge  in  fraternal  smoking  around  the  fireplace.  Otherwise, 
they  follow  their  usual  pursuits  of  life.  As  far  as  known,  no  cere- 
monies are  performed  by  the  participants  on  these  days,  unless  it  be 
the  sprinkling  of  a  pinch  of  sacred  meal  to  the  rising  sun  at  early 
(lawn. 


THE    SNAKE    LEGEND. 


A  long  time  ago  there  lived  some  people  at  Tokoonangwa  who 
were  then  not  yet  Snake  people.  The  place  where  they  lived  was 
situated  near  the  bank  of  the  Grand  Canon,  and  the  chief's  son 
often  sat  at  the  bank  and  wondered  where  all  that  water  was  flowing 
to.  "That  must  certainly  fill  it  up  very  much  somewhere,"  he 
thought.  After  pondering  over  this  awhile,  he  asked  his  father,  who 
was  a  chief,  about  it.  "So  that  is  what  you  have  been  thinking 
about,"  the  latter  said.  "Yes,  and  I  want  to  go  and  find  out  where 
all  that  water  flows,"  the  son  replied.  The  father  was  willing  that 
his  son  should  go  and  told  him  to  prepare  a  box  (boat)  and  arrange 
it  so  that  all  the  opening  could  be  closed  if  necessary.  This  the 
young  man  did,  preparing  also  a  long  stick  with  which  he  could  push 
the  box  from  the  shore  and  get  it  afloat  if  it  ran  ashore  or  aground. 
The  chief  prepared  for  his  son  numerous  bahos  which  he  should  take 
with  him,  and  after  having  prepared  some  lunch  and  placed  every- 
thing into  the  box,  the  young  man  also' entered.  The  openings  were 
closed  up,  yet  so  that  he  could  open  them  and  look  out,  and  then  the 
box  was  pushed  into  the  stream  and  left  to  float  down  with  the 
current. 

After  awhile  his  boat  ran  against  land  ;  he  opened  one  of  the 
holes  and  looked  out  and  found  that  he  had  run  against  an  island,  but 
that  there  was  water  everywhere.  He  saw  it  was  the  bahtowakachi 
(ocean).  He  opened  his  box  and  went  ashore,  and  found  the  kihu 
(house)  of  Kohkangrvuhti  (Spider  Woman).  This  house  was  a 
hole  in  the  ground.      She  hailed  him  and   invited   him   to  enter.      He 


256        Field  Columbian  Museum — Anthropot,ogy,  Vol.  III. 

said  he  could  not  as  the  hole  was  so  small.  She  told  him  to  put  his 
foot  in  and  enlarge  it.  This  he  did,  and  then  entered  and  told  his 
story,  saying  that  he  had  come  to  see  where  all  that  water  flowed 
and  to  see  whether  he  could  not  find  something  that  would  benefit  his 
people.  Especially  was  he  also  hunting  some  beads,  shells,  etc.  He 
then  handed  her  a  baho,  which  made  her  very  happy.  She  then  said 
that  she  would  go  with  him,  as  those  objects  were  jealously  guarded 
by  ferocious  animals,  "If  you  had  not  found  me,"  she  said,  "how 
could  you  have  found  and  gotten  them  and  how  could  you  have  got- 
ten back  ?"  So  she  gave  him  some  medicine,  and  taking  a  seat 
behind  his  ear,  they  started.  He  took  some  of  the  medicine  into  his 
mouth,  chewed  it,  spat  it  on  and  over  the  water  and  at  once  a  bridge 
of  a  rainbow  was  spanned  across  it,  over  which  he  crossed  the  water. 
They  saw  at  a  distance  a  kiva,  to  which  they  wanted  to  go.  Soon 
they  came  upon  a  toho  (panther),  who  growled  fearfully.  The  youth 
spat  some  of  the  medicine  on  him,  and  gave  him  one  of  the  bahos, 
whereupon  he  let  them  pass.  Soon  they  encountered  a  /lonawuu  (bear), 
who  grunted  and  would  not  let  them  pass  until  he  had  been  treated  the 
same  way  as  the  panther.  The  next  was  a  tokotci  (wild  cat),  then  a 
k7va7vuu  (gray  wolf),  and  finally  a  kahtoya  (a  species  of  very  large 
rattlesnake).  All  were  treated  in  the  same  manner.  They  then 
entered  the  Snake  kiva,  on  the  outside  of  which  hung  on  the  ladder 
an  aodtnatsi  (bow  standard).  In  the  kiva  were  assembled  many 
people,  who  wore  no  clothes  but  a  sakaviikuna  (blue  kilt)  and  beads, 
their  faces  being  painted  with  yalahaii  (specular  iron).  The  young 
man  sat  down;  all  looked  at  him  but  none  spoke.  Presently  the 
chief  got  a  large  pipe  and  a  bag  with  tobacco,  from  which  he  filled 
the  pipe.  After  having  smoked  four  puffs  he  handed  the  pipe  to  the 
youth  and  said:  "Now  smoke,  but  swallow  the  smoke.*"  When 
the  youth  commenced  smoking  Spider  Woman  whispered  into 
his  ear  to  place  her  behind  him.  So  when  he  swallowed  the  smoke 
she  drew  it  from  him  (behind)  and  he  did  not  become  pivcuvi 
(tobacco  dizzy).  The  men  were  pleased  and  said:  "Good!  thanks! 
you  are  strong,  you  are  someone,  your  heart  is  good,  you  are  one  of 
us,  you  are  our  child."  "Yes,"  he  said,  and  then  gave  them  some 
red  nakwakwosis  and  single  green  bahos  with  red  points,  over  which 
they  were  very  happy. 

On  the  walls  hung  many  shirts  of  snake  skins,  and  the  chief  then 
said  to  the  men  to  dress  up,  forbidding   the  young  man,  however,  to 

♦This  was  a  test   about  which  Spider  Woman   had   told  the   youth    beforehand.    Anyone 
that  was  unable  to  swallow  the  smoke  was  driven  away. 


June,  igo2.       The  Mishongnovi  Ceremonies — Dorskv.  257 

look  on.  So  he  turned  away  and  when  he  again  looked  the  men  had 
dressed  up  but  had  become  rattlesnakes,  bull  snakes,  racers,  etc.,  of 
all  sizes,  that  rattled,  hissed  and  glided  about.  While  he  had  turned 
away  Spider  Woman  had  whispered  to  him  that  they  w^ere  now 
going  to  try  him  again  and  that  he  should  not  be  afraid  to  take  hold 
of  a  snake,  etc. 

On  the  banquettes  of  the  kiva  had  also  been  sitting  some  loma 
nianas  (pretty  maidens),  one  being  a  particularly  pretty  one.  These 
had  also  pat  on  snake  shirts  and  had  been  turned  into  snakes.  The 
old  chief  had  not  dressed  up  nor  turned  into  a  snake,  and  he  now  said 
to  the  youth  to  go  and  take  one  of  the  snakes.  The  latter  were  very 
angry  and  the  youth  got  frightened  when  they  stared  at  him. 
Spider  Woman  encouraged  him,  saying:  "Do  not  be  afraid  now." 
The  before-mentioned  pretty  maiden  had  turned  into  a  large  sikatcua 
(yellow  rattlesnake)  and  was  especially  angry.  Spider  Woman 
pointed  her  out  to  the  youth  and  he  tried  to  capture  her,  but  she  was 
very  angry.  Spider  Woman  again  encouraged  him  and  gave  him 
some  medicine.  This  he  secretly  chewed  and  then  spat  a  little  of  it 
on  the  snake,  whereupon  it  at  once  became  docile.  He  grabbed  it, 
stroked  it  four  times  upward,  each  time  spitting  some  medicine  on  it, 
and  thus  subdued  its  anger.  The  chief  was  astonished  and  said  to 
him:  "  You  are  certainly  very  some  one  (a  man) ;  thanks!  Now  look 
away  again."  He  did  so,  and  when  he  again  turned  all  had  assumed 
their  natural  shapes.  All  were  very  friendly  and  talked  freely.  They 
now  considered  the  youth  initiated  and  to  be  one  of  them.  The  chief 
invited  him  to  eat.  The  mana  whom  he  had  captured  as  a  snake 
brought  from  another  kiva  room  some  piki  (made  of  young  corn), 
melons,  peaches,  etc.,  and  fed  the  youth.  Spider  Woman  whis- 
pered to  the  latter  to  give  her  something  to  eat,  too,  which  he  did. 

The  chief  now  asked  the  young  man  why  he  had  come,  what  his 
errand  was,  etc.  "  I  am  hunting  lulomah  kalcit  (a  good,  happy 
life),"  he  said;  "  I  was  thinking  about  the  water,  running  this  way, 
where  it  went,  etc.,  and  behold,  it  runs  here  to  this  place.  I  have 
also  come  to  get  some  Hopi  food  from  here  and  some  beads  and 
shells  which,  we  understand,  Hurrungwuhti  (Bead  Woman)  has,  who 
is  said  to  live  this  way."  Hereupon  the  chief  asked  him  what  he  had 
iox  Hurrungwuhti.  He  said,  "Some  bahos."  "All  right,"  the  chief 
said,  "you  will  get  them, but  you  must  now  sleep  here."  But  Spider 
Woman  wanted  to  get  back,  and  so  he  said  to  the  chief  that  he  had  to 
go  out  to  attend  to  a  call  of  nature  and  left  the  kiva  and  took  Spider 
Woman  home  again,  spanning  the  rainbow  bridge  as  before.      She  in- 


25H  FlKLD    COI.UMIUAN    MuSEUM ANTHROPOLOGY,    VoL.    III. 

vitcd  him  to  eat  with  her  of  a  piivdlpiki  (a  round  ball  made  of  cornmeal 
and  water),  by  which  she  lived  and  which  never  gave  out.  But  he  left 
her  and  returned  to  the  snake  kiva  where  he  was  welcomed  and  called 
mdlinangwu  (brother-in-law,  son-in-law),  although  he  had  not  yet 
married  but  only  caught  the  mana.  So  he  staid  there  over  night,  the 
chief  telling  him  all  about  the  snake  cult  (altar,  ceremony,  object, 
etc.),  and  instructed  him  that  he  must  put  up  such  an  altar  and  per- 
form the  ceremony  in  his  home.      They  did  not  sleep  at  all  that  night. 

In  the  morning  he  again  left  the  kiva  on  the  same  excuse  as  the 
previous  evening  and  went  over  to  Spider  Woman,  telling  her 
about  the  beads,  shells,  etc.  She  agreed  to  go  with  him  to  Hurr- 
ungwuhti.  They  spanned  a  rainbow  road  as  before  to  a  high  bluff 
where  the  HurrungwuJiti  lived,  and  to  which  they  ascended  on  a 
ladder.  Coming  into  the  house  they  found  an  old,  ugly,  decrepid 
hag,  and  on  the  walls  many  beads,  shells,  turquoises,  corals,  etc. 
The  old  hag  said  nothing  until  the  youth  gave  her  some  bahos,  when  she 
said  faintly,  "Thank  you  !"  At  sundown  she  went  into  another  room 
and  soon  returned  as  a  very  pretty  maiden,  bringing  with  her  some 
fine  buffalo  and  wildcat  robes,  of  which  she  made  a  bed.  She 
gave  the  youth  some  supper  and  then  invited  him  to  sleep  with  her. 
Spider  Woman  whispered  to  him  from  behind  his  ear  to  obey 
her,  as  he  would  probably  thus  win  her  and  get  the  beads. 

When  he  awoke  in  the  morning  he  found  by  his  side  an  old  hag 
snoring.  He  was  very  unhappy  but  staid  there  all  day,  the  old  hag 
again  sitting  bent  up  and  quiet  as  on  the  previous  day.  In  the  even- 
ing the  events  of  the  evening  before  were  repeated,  but  this  night  the 
maiden  was  not  changed  back  into  the  old  hag  again.  He  remained 
there  four  days  and  four  nights,  after  which  he  expressed  a  desire  to 
return  home.  So  she  went  into  a  room  north  and  got  a  few  turquoise 
beads  ichos/ipos/ii)*  and  gave  them  to  him;  then  she  went  into  a  room  on 
the  west  side  and  got  a  few  more  turquoise  beads;  from  a  room  south 
she  got  him  a  few  beads  of  a  pinkish  substance  {catsni),  and  from  a 
room  on  the  east  side  some  white  beads  {hurrungtva)  made  of  a  white 
shell  and  gave  them  to  him.  She  also  gave  him  various  shells  and 
strings  for  the  beads.  She  told  him  to  go  home  now,  but  charged  him 
not  to  open  the  sack  on  the  way.  If  he  Would  obey  this  injunction 
the  beads  would  increase  in  the  sack;  if  he  would  not,  they  would  dis- 
appear.     She  then  instructed  him  to   return  to   the  snake  kiva  where 

*This  is  the  only  instance  where  I  have  heard  turquoise  mentioned  in  connection  with  the 
north.  In  all  cases  where  in  ceremonies  or  song  hard  substances  are  mentioned  in  connection  with 
tiie  cardinal  i)oints,  a  slightly  yellowish  stone  {nayawuna)  is  mentioned  for  the  north. 


Jl  XE,  1902.       The  Mishongnovi  Ceremonies — Dorsey.  259 

he  would  be  given  clothes  and  victuals  for  the  journey,  etc.  In  the 
snake  kiva  he  now  staid  four  days  and  nights,  sleeping  with  the 
mana  that  he  had  captured  when  she  was  a  snake,  and  who  was  now 
considered  to  be  his  wife.  When  he  was  ready  to  start  the  chief 
said:  "  You  have  won  us  :  take  this  woman  with  you  and  something 
to  eat  and  all  other  things.*  When  you  get  home  you  must  perform 
the  snake  ceremonies  that  I  have  told  you  about.  Your  wife  will 
bear  you  children  and  you  will  be  many,  and  they  will  then  perform 
this  ceremony  for  you." 

So  thev  started.  At  Spider  Woman's  house  the  man  told  his 
young  wife  to  wait  for  him  and  he  went  in.  Spider  Woman 
asked  him  whether  he  got  the  mana.  He  said  "  Yes,"  and  she  charged 
him  to  take  her  and  all  that  he  had  been  given  with  him,  but  he 
should  not  have  intercourse  with  his  wife  on  the  way,  as  then  the 
beads  would  disappear  and  his  wife  would  leave  him.  They  left  now 
for  the  youth's  home.  The  bag  with  the  beads  was  not  heavy,  but 
in  the  morning  they  found  that  the  beads  in  it  had  increased.  During 
the  following  night  they  increased  again  and  in  the  morning  the  man 
was  very  anxious  to  see  them,  but  did  not  dare  to  open  the  sack  for 
fear  the  threat  of  Spider  Woman  might  become  true.  During 
the  third  night  another  increase  was  noticed  and  the  sack  became 
now  quite  heavy.  The  man  became  very  anxious  to  open  the  sack 
but  his  wife  would  not  allow  it.  On  the  morning  of  the  fourth  day 
the  sack  was  nearly  full  and  very  heavy.  The  beads  were  stringing 
themselves  on  the  strings  in  the  sack. 

They  were  now  not  far  from  home.  The  woman  was  pregnant, 
her  period  of  gestation  being  short  as  that  of  snakes.  The  man 
began  to  forget  the  parting  counsel  of  Spider  Woman  and  to  ask 
the  woman  to  let  him  sleep  with  her,  which  she  refused.  So  they 
traveled  on,  and  when  they  had  only  one  more  day's  journey  to 
the  youth's  home,  he  could  restrain  his  curiosity  no  longer.  He 
insisted  on  opening  the  sack,  but  the  woman  insisted  that  he  should 
not  do  so,  as  the  contents  would  disappear  if  he  did  so.  During  the 
night,  however,  he  opened  the  sack,  notwithstanding  the  remonstrances 
of  the  woman.  "  We  are  now  almost  home,"  he  said,  "  and  it  will  be 
all  right  now."  He  took  out  some  of  the  finest  beads  and  shells, 
spread  tliem  out,  hung  them  around  his  nec'k  and  was  very  happy. 
They  went  asleep,  both  being  happy,  but  the  woman  still  refusing  to 
comply  with  the  requests  of  her  husband,  saying,  however,  that  if  he 
cared    no    longer     anything     about     her     she    would     yield.       So     he 

*My  informant  says  that  this  refers  to  snake  costi^es,  altar  paraphernalia,  etc, 


26o        Field  Columbian  Museum — Anthropology,  Vol.  III. 

respected  her  wishes.  When  they  awoke  in  the  morning  all  the 
beads  and  shells  had  disappeared  that  had  been  added  on  the  way. 
Only  what  Bead  Woman  had  originally  given  to  the  man  was 
left.*     They  were  very  unhappy  and  got  home  poor. 

Heretofore  only  the  Batkiilyamu  (water-house  clan)  and  Ponak- 
nyamu  Pona  (some  large  plant)  clan  had  lived  at  that  place,  but  with 
this  woman  and  her  descendants  the  Snake  clan  had  now  come  there. 
The  woman  soon  bore  many  little  snakes,  who  lived  in  the  fields  and 
in  the  sand  and  grew  very  rapidly.  They  sometimes  bit  the  Hopi 
children,  which  made  the  Hopi  very  angry.  They  said  such  was  not 
good  and  finally  drove  the  snake  family  away,  over  which  the  latter 
was  very  unhappy.  The  woman  said  to  her  husband  he  should  take 
their  children  back  to  their  home  and  then  they  (the  parents)  would 
go  away  alone.  The  man's  father— the  old  c.hief— made  some  bahos 
and  these  the  man  wrapped  up  in  a  blanket  with  tlie  snakes  and  took 
them  to  his  wife's  home,  telling  his  wife's  people  why  he  had  brought 
these  (snake)  children. f     The  Snake  people  said  it  was  all  right. 

The  man  having  returned,  he  and  his  wife  emigrated,  going  in  a 
southeasterly  direction  and  stopping  at  different  places.  Finally  they 
saw  smoke  and  a  village  in  the  distance.  They  came  near  it  and 
found  it  to  be  Walpi.  Stopping  at  the  foot  of  the  mesa  they  sent  up 
word  requesting  to  be  admitted  to  the  village.  The  chief  of  the  vil- 
lage came  down  to  them  and  at  first  refused  to  admit  them,  saying 
they  were  perhaps  nukpana  (dangerous).  But  when  they  gave  assur- 
ances that  they  were  good  and  promised  to  assist  the  villagers  in 
making  ceremonies  for  rain  the  chief  took  them  up  to  the  village  and 
they  lived  there.  The  woman  after  that  bore  hvmian  children  which 
are  now  the  Snake  clan  in  Walpi,  and  of  whom  there  are  only  a  few  left. 

The  Batki  and  Ponak  clans  later  also  followed  the  Snake  people 
to  Walpi. 

In  Walpi  the  Snake  people  erected  the  first  Snake  altar,  made 
the  tiponi,  etc.,  and  had  the  first  Snake  ceremony. J  From  here  the 
Snake  cult  spread  to  the  other  villages.  §  At  the  first  Snake  cere- 
mony the  Snake  chief  sent  his  nephew  to  hunt  snakes  ;  the  first  day 

*Tlie  narrator  added  tliat  hence  the  Hopi  have  now  so  few  beads  and  shells.  Had  the  man 
brought  all  home  that  time  they  would  now  have  many. 

fMy  informant  says  this  is  the  reason  why  tiie  Snake  dancers  take  bahos  with  them  when 
they  take  away  the  snakes  after  the  Snake  dance  and  deposit  the  bahos  with  the  snakes  so  that  the 
latter  do  not  return. 

$The  informant  did  not  say  whether  the  Snake  people  ever  used  the  paraphernalia  brought 
by  the  Snake  youtii  at  Tokoonangwa,  but  the  impression  received  was  that  they  did  not. 

§0n  this  point  informants  differ,  some  saying  that  the  Snake  cult  was  also  introduced  from 
other  sources  and  that,  for  instance,  Oraibhhad  it  before  it  came  to  Walpi. 


June,  1902.        Thk   Mishongnovi  Ckrk.monies — Dorsey.  261 

he  sent  him  to  the  north,  the  second  day  to  the  west,  the  third  day  to 
the  south,  and  the  fourth  day  to  the  east.  He  brought  one  snake 
from  each  direction.  The  Snake  priest  then  hollowed  out  a  piece  of 
hako  ("  water  wood,"  /,  e,  Cottonwood  root).  Into  this  he  placed  one  of 
the  snakes  and  the  rattles  of  the  remaining  three  snakes,  closing  up 
the  hole  with  a  corn  ear.  Around  this  he  tied  small  and  large  eagle 
feathers  and  the  feathers  of  the  six  direction  birds:  toioamana  (oriole) 
for  the  north,  choro  (blue  bird)  for  the  west,  karro  (parrot)  south, 
posiwuu  (magpie)  east,  asya  (unidentified)  above*  and  topockwa 
(unidentified)  below.  He  then  wrapped  all  this  with  a  buckskin 
thong  which  made  it  very  strong.  After  this  the  ceremony  was  cele- 
brated. 


